1 At one time the Awakened One, the Lord was staying at Rājagaha in the Bamboo Grove at the squirrels’ feeding place. Now at that time the group of six monks, while they were bathing, rubbed their bodies against a tree and their thighs and their arms and their chests and their backs. People looked down upon, criticised, spread it about saying: "How can these recluses, sons of the Sakyans, while they are bathing, rub their bodies against a tree … and their backs, like boxers and wrestlers and young villagers?" Monks heard these people who were … spreading it about. Then these monks told this matter to the Lord. Then the Lord on this occasion, in this connection, having had the Order of monks convened, questioned the monks, saying: "Is it true, as is said, monks, that the group of six monks … and their backs?"

"It is true, Lord." The Awakened One, the Lord rebuked them, saying:

"Monks, it is not suitable in these foolish men, it is not becoming, it is not fitting, it is not worthy of a recluse, it is not allowable, it is not to be done. How, monks, can these foolish men, while they are bathing, rub their bodies against a tree … and their backs? It is not, monks, for pleasing those who are not (yet) pleased … " and having rebuked them, having given reasoned talk, he addressed the monks, saying:

"Monks, while a monk is bathing he should not rub his body against a tree. Whoever should (so) rub it, there is an offence of wrong-doing."

2 Now at that time the group of six monks, while they were bathing, rubbed their bodies against a post and their thighs and their arms and their chests and their backs. People looked down upon, criticised, spread it about saying: "How can these recluses, sons of the Sakyans, while they are bathing, rub their bodies against a post … and their backs, like boxers and wrestlers and young villagers?" Monks heard these people who were … spreading it about. Then these monks told this matter to the Lord. Then the Lord on this occasion, in this connection, having had the Order of monks convened, questioned the monks, saying: "Is it true, as is said, monks, that the group of six monks … and their backs?"

"It is true, Lord." The Awakened One, the Lord rebuked them, saying:

"Monks, it is not suitable in these foolish men … " and having rebuked them, having given reasoned talk, he addressed the monks, saying:

"Monks, while a monk is bathing he should not rub his body against a post. Whoever should (so) rub it, there is an offence of wrong-doing."

---

3 Now at that time the group of six monks, while they were bathing, rubbed their bodies against a wall … " … offence of wrong-doing."

4 Now at that time the group of six monks used to bathe on a rubbing-board. People spread it about, saying: "Like householders who enjoy pleasures of the senses." Monks heard these people who … spread it about … Having rebuked them, having given reasoned talk, he addressed the monks, saying: "Monks, you should not bathe on a rubbing-board. Whoever should (so) bathe, there is an offence of wrong-doing."

---

5 Now at that time the group of six monks used to bathe using a gandhabba-hand (instrument) … " … Monks, you should not bathe using a gandhabba-hand (instrument). Whoever should (so) bathe, there is an offence of wrong-doing."

6 Now at that time the group of six monks used to bathe using a string of vermilion covered beads. … " … Monks, you should not bathe using a string of vermilion covered beads. Whoever should (so) bathe, there is an offence of wrong-doing."

7 Now at that time the group of six monks, having plunged into (water), causing a rubbing to be made. … "Monks, you should not, having plunged into (water), cause a rubbing to be made. Whoever should (so) cause it, there is an offence of wrong-doing."

8 Now at that time the group of six monks used to bathe using a scrubber. … "Monks, you should not bathe using a scrubber. Whoever should (so) bathe, there is an offence of wrong-doing."

---

9 Now at that time a certain monk came to be afflicted by a scab disease, and there came to be no comfort for him without a scrubber. They told this matter to the Lord. He said: "I allow, monks, one who is ill (to use) an unshaped scrubber."

10 Now at that time a certain monk, weak through age, was not able while bathing to rub his own body. They told this matter to the Lord. He said: "I allow, monks, a strip of cloth."

11 Now at that time the monks were doubtful how to give a rubbing to their backs. They told this matter to the Lord. He said: "I allow you, monks, the ordinary mode with the hand."

---

12 Now at that time the group of six monks wore ear ornaments, they wore chains, they wore ornamental strings of beads for the throat, they wore ornaments at the waist, they wore bangles, they wore armlets, they wore bracelets, they wore finger rings. People … spread it about, saying … he addressed the monks, saying: "Monks, ear ornaments should not be worn, chains … ornamental strings of beads for the throat … ornaments at the waist … bangles … armlets … bracelets … finger rings should not be worn. Whoever should wear (any of these things), there is an offence of wrong-doing."

---

13 Now at that time the group of six monks wore their hair long. People … spread it about … he addressed the monks, saying: "Monks, long hair should not be worn. Whoever should wear it (long), there is an offence of wrong-doing. I allow it to be of a two months’ growth or two finger-breadths (in length)."

14 Now at that time the group of six monks smoothed their hair with a comb, they smoothed their hair with an instrument shaped like a snake’s hood, they smoothed their hair with their hands used as an instrument shaped like a snake’s hood, they smoothed their hair with oil of beeswax, they smoothed their hair with oily water. People looked down upon, criticised, spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: "Monks, the hair should not be smoothed with a comb … the hair should not be smoothed with oily water. Whoever should smooth it (in any of these ways), there is an offence of wrong-doing."

15 Now at that time the group of six monks examined a mark on the face in a mirror and in a water-bowl. People spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: "Monks, a mark on the face should not be examined in a mirror or in a water-bowl. Whoever should (so) examine it, there is an offence of wrong-doing.

16" Now at that time a certain monk had a sore on his face. He asked monks, saying: "What kind of sore have I, your reverences?" The monks spoke thus: "The sore is of such and such a kind, your reverence." He did not believe them. They told this matter to the Lord. He said: "I allow you, monks, on account of a disease, to examine a mark on the face in a mirror or in a water-bowl."

17 Now at that time the group of six monks anointed their faces, they rubbed (paste) into their faces, they powdered their faces with chunam, they smeared their faces with red arsenic, they painted their limbs, they painted their faces, they painted their limbs and faces. People spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: "Monks, the face should not be anointed, the face should not be rubbed (with paste), the face should not be powdered with chunam, the face should not be smeared with red arsenic, the limbs should not be painted, the face should not be painted, limbs and faces should not be painted. Whoever should do (any of these things), there is an offence of wrong-doing."

18 Now at that time a certain monk was afflicted by a disease of the eyes. They told this matter to the Lord. He said: "I allow you, monks, on account of disease, to anoint the face."

19 Now at that time there was a festival on a mountain-top in Rājagaha. The group of six monks went to see the festival on the mountain-top. People … spread it about, saying: "How can these recluses, sons of the Sakyans come to see dancing and singing and music like householders who enjoy pleasures of the senses?" They told this matter to the Lord. He said: "Monks, you should not go to see dancing or singing or music. Whoever should go, there is an offence of wrong-doing."

20 Now at that time the group of six monks sang dhamma with a long-drawn plain-song sound. People … spread it about, saying: "Even as we sing, so do these recluses, sons of the Sakyans sing dhamma with a long-drawn plain-song sound." Those who were modest monks looked down upon, criticised, spread it about, saying: "How can this group of six monks sing dhamma with a long-drawn plain-song sound?" Then these monks told this matter to the Lord. He said: "Is it true, as is said … ?"

"It is true, Lord." … Having given reasoned talk, he addressed the monks, saying: "Monks, there are these five disadvantages to one singing dhamma with a long-drawn plain-song sound: he is pleased with himself in regard to that sound, and others are pleased in regard to that sound, and housepeople look down upon, and while he is himself striving after accuracy in the sound there is an interruption in his concentration, and people coming after fall into the way of (wrong) views. These, monks, are the five disadvantages to one singing dhamma with a long-drawn plain-song sound. Monks, dhamma should not be sung with a long-drawn plain-song sound. Whoever should (so) sing it, there is an offence of wrong-doing."

21 Now at that time monks were doubtful about intoning. They told this matter to the Lord. He said: "Monks, I allow intoning."

22 Now at that time the group of six monks wore woollen clothes with the fleece outside. People … spread it about, saying: "Like householders who enjoy pleasure of the senses." They told this matter to the Lord. He said: "Monks, woollen clothes with the fleece outside should not be worn. Whoever should wear them, there is an offence of wrong-doing."

---

23 Now at that time the mango trees in the park of King Seniya Bimbisāra of Magadha were bearing fruit and it was made known by King Seniya Bimbisāra of Magadha: "Let the masters make as much use of the mangoes as they please." The group of six monks, having made even young mangoes fall, made use of them. And King Seniya Bimbisāra of Magadha wanted a mango. Then King Seniya Bimbisāra of Magadha enjoined people, saying: "Go, good sirs, having gone to the park, bring back a mango."

"Very well, your majesty," and these people having answered King Seniya Bimbisāra of Magadha in assent, having gone to the park, spoke thus to the park keeper: "Good sir, his majesty wants a mango, give (us) a mango."

"There is not a mango, masters; the monks having made even young mangoes fall, have made use of them." Then these people told this matter to King Seniya Bimbisāra of Magadha. He said: "Good sirs, mangoes are much enjoyed by the masters, yet it is moderation that the Lord extols." People … spread it about, saying: "How can these recluses, sons of the Sakyans, not knowing moderation, make use of the king’s mangoes?" Monks heard these people who … spread it about. Then these monks told this matter to the Lord. He said:

"Monks, mangoes should not be made use of. Whoever should make use of them, there is an offence of wrong-doing."

24 Now at that time a certain guild came to have food for an Order. Mango peels were put into the curry. Monks, being scrupulous, did not accept. (The Lord said:) "Accept it, monks, make use of it. I allow you, monks, mango peels."

25Now at that time a Certain guild came to have food for an Order. They did not know how to prepare the peels; they walked into the refectory with the mangoes whole. Monks, being scrupulous, did not accept. (The Lord said:) "Accept them, monks, make use of them. I allow you, monks, to make use of fruit that in five ways is allowable for recluses: if it is damaged by fire, damaged by a knife, damaged by (one’s) nail, if it is seedless, and the fifth is if the seeds are discharged. I allow you, monks, to make use of fruit that in these five ways is allowable to recluses."

26 Now at that time a certain monk, bitten by a snake, passed away. They told this matter to the lord. He said: "Monks, this monk certainly did not suffuse with loving-kindness of mind the four royal snake families. For if, monks, this monk had suffused with loving-kindness of mind the four royal snake families, then this monk, although bitten by a snake, would not have passed away. What are the four royal snake families? The royal snake family of Virūpakkha, the royal snake family of Erāpatha, the royal snake family of Chabyāputta, the royal snake family of Kaṇhāgotamaka. Monks, this monk certainly did not suffuse with loving-kindness of mind these four royal snake families. For if, monks, this monk had suffused with loving-kindness of mind these four royal snake families, then this monk, although bitten by a snake, would not have passed away. Monks, I allow you to suffuse with loving-kindness of mind these four royal snake families, (and) to make a charm for the self for self-protection, for self-guarding. And thus, monks, should it be made:

27 ‘Love from me for the Virūpakkhas,
Love from me for the Erāpathas,
Love from me for the Chabyāputtas,
Love from me for the Kaṇhāgotamakas.

28 Love from me for the footless,
Love for the two-footed from me,
Love from me for the four-footed,
Love for the many-footed from me.

29 Do not let the footless harm me,
Do not let the two-footed harm me,
Do not let the four-footed harm me,
Do not let the many-footed harm me.

30 May all beings, all breathers,
all creatures every one,
See all lucky things;
may no evil whatever come.

31 Immeasurable is the Awakened One,
immeasurable dhamma,
immeasurable the Order.
Limited are creeping things: snakes, scorpions,
centipedes, spinning spiders, lizards, mice.

32 A protection has been made by me, a charm made by me;
Let the creatures withdraw.
I, even I, honour the Lord,
I honour the seven fully self-awakened Ones.’

---

33 Now at that time a certain monk, tormented by dissatisfaction, cut off his own male organ. They told this matter to the Lord. He said: "This foolish man, monks, cut off one thing when another should have been cut off. Monks, one should not cut off one’s own male organ. Whoever should cut it off, there is a grave offence."

34 Now at that time a block of sandal-wood of costly choice sandal-wood had accrued to a (great) merchant of Rājagaha. Then it occurred to this (great) merchant of Rājagaha: "Suppose that I were to have a bowl carved out of this block of sandal-wood? The chips will be for my enjoyment, and I can also give away the bowl as a gift." Then that (great) merchant of Rājagaha, having had a bowl carved out of that block of sandal-wood, having put a string round it, having hung it up on the top of a bamboo (-pole), having tied it to a series of bamboo (-poles); spoke thus: "Let whatever recluse or brahmin who is a perfected one as well as of psychic power get down this bowl and (to him) it is given." Then Pūraṇa Kassapa approached the (great) merchant of Rājagaha; having approached, he spoke thus to the (great) merchant of Rājagaha:

"Now I, householder, am a perfected one as well as of psychic power; give me the bowl."

"If, revered sir, the venerable one is a perfected one as well as of psychic power, let him fetch down the bowl and it is given (to him.)"

Then Makkhali Gosāla, Ajita Kesakambalin, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, Nātaputta the Jain approached the (great) merchant of Rājagaha; having approached … " … it is given (to him)."

35Now at that time the venerable Moggallāna the Great and the venerable Piṇḍola the Bhāradvāja, having dressed in the morning, taking (each) his bowl and robe, entered Rājagaha for almsfood. Then the venerable Piṇḍola the Bhāradvāja spoke thus to the venerable Moggallāna the Great:

"The venerable Moggallāna the Great is a perfected one as well as of psychic power. Go along, reverend Moggallāna, fetch down this bowl; this bowl is for you."

"The venerable Piṇḍola the Bhāradvāja a perfected one as well as of psychic power. Go along, reverend Bhāradvāja, fetch down this bowl; this bowl is for you."

Then the venerable Piṇḍola the Bhāradvāja, having risen above the ground, having taken hold of that bowl, circled three times round Rājagaha.

36Now at that time, the (great) merchant of Rājagaha was standing with his wife and children in his own dwelling holding up his joined palms in salutation, paying homage, and saying: "Honoured sir, let master Bhāradvāja come to rest just here at our dwelling." Then the venerable Piṇḍola the Bhāradvāja came to rest at the dwelling of the (great) merchant of Rājagaha. Then the (great) merchant of Rājagaha, having taken the bowl from the hand of the venerable Piṇḍola the Bhāradvāja, having filled it with costly solid foods, bestowed it on the venerable Piṇḍola the Bhāradvāja. Then the venerable Piṇḍola the Bhāradvāja, having taken hold of that bowl, went off to the monastery.

People heard: "It is said that the bowl of the (great) merchant of Rājagaha was fetched down by master Piṇḍola the Bhāradvāja," and these people (making) a loud noise, a great noise, followed close after the venerable Piṇḍola the Bhāradvāja.

37Then the Lord heard the loud noise, the great noise, and having heard it, he addressed the venerable Ānanda, saying: "What on earth, Ānanda, is this loud noise, this great noise?"

"Lord, the bowl of the (great) merchant of Rājagaha has been fetched down by the venerable Piṇḍola the Bhāradvāja. Lord, people heard: ‘It is said that the bowl of the (great) merchant of Rājagaha was fetched down by the venerable Piṇḍola the Bhāradvāja, and, Lord, these people (making) a loud noise, a great noise, have followed close after the venerable Piṇḍola the Bhāradvāja’; this, Lord, is the loud noise, the great noise which the Lord (hears)."

38 Then the Lord on this occasion, in this connection, having had the Order of monks convened, questioned the venerable Piṇḍola the Bhāradvāja, saying:

"Is it true, as is said, Bhāradvāja, that the bowl of the (great) merchant of Rājagaha was fetched down by you?"

"It is true, Lord." The Awakened one, the Lord rebuked him, saying:

"It is not suiting, Bhāradvāja, it is not becoming, it is not fitting, it is not worthy of a recluse, it is not allowable, it is not to be done. How can you, Bhāradvāja, on account of a wretched wooden bowl exhibit a condition of further-men, a wonder of psychic power to householders? As, Bhāradvāja, a woman exhibits her loin-cloth on account of a wretched stamped māsaka, even so by you, Bhāradvāja, was a condition of further-men, a wonder of psychic power exhibited to householders on account of a wretched wooden bowl. It is not, Bhāradvāja, for pleasing those who are not (yet) pleased … " Having rebuked him, having given reasoned talk, he addressed the monks, saying:

"Monks, a condition of further-men, a wonder of psychic power is not to be exhibited to householders. Whoever should exhibit them, there is an offence of wrong-doing. Break, monks, this wooden bowl; having reduced it to fragments, give them to monks as perfume to mix with ointment. And, monks, a wooden bowl should not be used. Whoever should use one, there is an offence of wrong-doing."

39 Now at that time the group of six monks used various kinds of bowls, made of gold, made of silver. People … spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said:

" Monks, a bowl made of gold should not be used, a bowl made of silver should not be used, a bowl made of pearls … made of beryl … made of crystal … made of bronze … made of glass … made of tin … made of lead … a bowl made of copper should not be used. Whoever should use (any of these), there is an offence of wrong-doing. I allow you, monks, two (kinds of) bowls: an iron bowl, a clay bowl."

40 Now at that time the bases of the bowls were rubbed. They told this matter to the Lord. He said: "I allow you, monks, a circular bowl-rest."

---

41Now at that time the group of six monks used various kinds of circular bowl-rests, made of gold, made of silver. People … spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said:

" Monks, various kinds of circular bowl-rests should not be used. Whoever should use one, there is an offence of wrong-doing. I allow you, monks, two (kinds of) circular bowl-rests; made of tin, made of lead." The thick circular rests could not be inserted. They told this matter to the Lord. He said: "I allow you, monks, to plane them." There were jags (on them). They told this matter to the Lord. He said: "I allow you, monks, to cut swordfish teeth."

42 Now at that time the group of six monks used carved circular bowl-rests, loaded with little figures, made with ornamentations, and they toured about showing these on carriage-roads. People … spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: " Monks, carved circular bowl-rests should not be used. Whoever should use one, there is an offence of wrong-doing. I allow you, monks, ordinary circular rests."

---

43 Now at that time monks (each) put away his bowl with water in it and a bowl was spoiled. They told this matter to the Lord. He said: "Monks, a bowl should not be put away with water in it. Whoever should (so) put it away, there is an offence of wrong-doing. I allow you, monks, to put away a bowl having dried it in the sun."

44 Now at that time monks (each) dried his bowl in the sun with water in it and a bowl came to smell nasty. They told this matter to the Lord. He said: " Monks, a bowl with water in it should not be dried in the sun. Whoever should (so) dry it, there is an offence of wrong-doing. I allow you, monks, to put away a bowl having emptied it of water, having dried it in the sun."

45 Now at that time monks (each) laid aside his bowl in the heat and the colour of a bowl was spoiled. They told this matter to the Lord. He said: " Monks, a bowl should not be laid aside in the heat. Whoever should (so) lay it aside, there is an offence of wrong-doing. I allow you, monks, to put away a bowl, having dried it for a short time in the sun’s heat."

46 Now at that time many bowls came to be laid aside in the open air without a prop. Having been blown against one another by gusts of wind, the bowls were broken. They told this matter to the Lord. He said: "I allow you, monks, a little prop for bowls."

47 Now at that time monks (each) laid aside his bowl at the edge of a solid bench. Having fallen down, a bowl was broken. They told this matter to the Lord. He said: "Monks, a bowl should not be laid aside at the edge of a solid bench. Whoever should (so) lay it aside, there is an offence of wrong-doing."

48 Now at that time monks (each) laid aside his bowl at the edge of a plaster flooring. Having fallen down, a bowl was broken. They told this matter to the Lord. He said: "Monks, a bowl should not be laid aside at the edge of a plaster flooring. Whoever should (so) lay it aside, there is an offence of wrong-doing."

49 Now at that time monks (each) turned his bowl upside down on the ground. A rim was rubbed. They told this matter to the Lord. He said: " I allow you, monks, a grass mat." The grass mat was eaten by white ants. They told this matter to the Lord. He said: "I allow you, monks, a piece of cloth." The piece of cloth was eaten by white ants. They told this matter to the Lord. He said: "I allow you, monks, a bowl-stand." Having fallen down from a bowl-stand, a bowl was broken. They told this matter to the Lord. He said: "I allow you, monks, a wicker stand for bowls." A bowl was rubbed on the wicker stand for the bowls. They told this matter to the Lord. He said: "I allow you, monks, a bag for bowls." There was no strap at the edge. They told this matter to the Lord. He said: "I allow you, monks, a strap at the edge, a thread for tying."

50 Now at that time monks (each) hung his bowl on a peg in the wall and on an "elephant-tusk" (peg). Having fallen down, a bowl was broken. They told this matter to the Lord. He said: "Monks, a bowl should not be hung up. Whoever should hang one up, there is an offence of wrong-doing."

51 Now at that time monks (each) laid aside his bowl on a couch. Sitting down heedlessly, they broke a bowl having sat down (hard) on it. They told this matter to the Lord. He said: " Monks, a bowl should not be laid aside on a couch. Whoever should (so) lay it aside, there is an offence of wrong-doing."

52 Now at that time monks (each) laid aside his bowl on a chair. Sitting down heedlessly, they broke a bowl having sat down (hard) on it. They told this matter to the Lord. He said: " Monks, a bowl should not be laid aside on a chair. Whoever should (so) lay it aside, there is an offence of wrong-doing."

53 Now at that time monks (each) laid aside his bowl on his lap. They got up heedlessly and a bowl, having fallen down, was broken. They told this matter to the Lord. He said: "Monks, a bowl should not be laid aside on a lap. Whoever should (so) lay it aside, there is an offence of wrong-doing."

54 Now at that time monks (each) laid aside his bowl in a sunshade. A sunshade was lifted up by gusts of wind and having fallen down a bowl was broken. They told this matter to the Lord. He said: "Monks, a bowl should not be laid aside in a sunshade. Whoever should (so) lay it aside, there is an offence of wrong-doing."

55 Now at that time monks (each) opened a door when he had a bowl in his hand. As a door was blowing to and fro, a bowl was broken. They told this matter to the Lord. He said: "Monks, a door should not be opened when one has a bowl in one’s hand. Whoever should (so) open it, there is an offence of wrong-doing."

56 Now at that time monks went about for almsfood (to be put) into a gourd. People … spread it about, saying: "Like members of other sects." They told this matter to the Lord. He said: "Monks, you should not go about for almsfood (to be put) into a gourd. Whoever should (so) go about, there is an offence of wrong-doing."

57 Now at that time monks went about for almsfood (to be put) into a water-pot. People … spread it about, saying: "Like members of other sects." They told this matter to the Lord. He said: "Monks, you should not go about for almsfood (to be put) into a water-pot. Whoever should (so) go about, there is an offence of wrong-doing."

58 Now at that time a certain monk came to be a wearer of nothing but rag-robes; he carried a bowl made from a skull. A certain woman, terrified at having seen him, uttered a scream of horror; "How terrible for me, indeed it is a demon after me." People … spread it about, saying: "How can these recluses, sons of the Sakyans carry a bowl made from a skull, like demon-worshippers?" They told this matter to the Lord. He said: "Monks, a bowl made from a skull should not be carried. Whoever should carry one, there is an offence of wrong-doing. Nor, monks, should you be a wearer of nothing but rag-robes. Whoever should be, there is an offence of wrong-doing."

59 Now at that time monks took back in their bowls odd bits and bones and impure water. People … spread it about, saying: "That very thing from which these recluses, sons of the Sakyans eat, that is simply their waste-tub." They told this matter to the Lord. He said: "Monks, odd bits and bones and impure water should not be taken back in a bowl. Whoever should (so) take (these things) back, there is an offence of wrong-doing. I allow you, monks, a waste-tub."

60 Now at that time monks were sewing robe-material having ripped it up with their hands. The robe-material became unsightly. They told this matter to the Lord. He said: "I allow you, monks, a small knife, a piece of felt (to wrap round it)."

61Now at that time a small knife with a handle accrued to the Order. They told this matter to the Lord. He said: "I allow you, monks, a small knife with a handle."

62 Now at that time the group of six monks used various kinds of small knives with handles, made of gold, made of silver. People … spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: "Monks, various kinds of small knives with handles should not be used. Whoever should use (one), there is an offence of wrong-doing. I allow them, monks, to be made of bone, made of ivory, made of horn, made of reeds, made of bamboo, made of pieces of stick, made of lac, made of crystal, made of copper, made of the inside of a conch-shell."

63 Now at that time monks sewed robe-material with a cock’s feather and with bamboo-rind and the robe-material came to be badly sewn. They told this matter to the Lord. He said: "Monks, I allow you a needle." The needles became rusty. "I allow you, monks, a tube for (holding) the needles." Even in the tubes they became rusty. "I allow you, monks, to fill them with yeast." Even in the yeast they became rusty. "I allow you, monks, to fill them with barley-meal." Even in the barley-meal they became rusty. "I allow you, monks, powdered stone." Even in the powdered stone they became rusty. "I allow you, monks, to have it mixed with beeswax." The powdered stone broke up."I allow you, monks, powdered stone (mixed) with gum."

64 Now at that time monks, having driven in posts here and there, having tied them together, sewed robe-material. The robe-material became misshapen at the corners. They told this matter to the Lord. He said: "I allow you, monks, a kaṭhina-frame (and) strings for the kaṭhina-frame (and) to sew robe-material having tied it down here and there." They spread out a kaṭhina-frame in an uneven place; the kaṭhina-frame was split. "Monks, a kaṭhina-frame should not be spread out in an uneven place. Whoever should (so) spread one out, there is an offence of wrong-doing."

65They spread out a kaṭhina-frame on the ground. The kaṭhina-frame was soiled by dust. "I allow you, monks, a grass mat." An edge of the kaṭhina-frame was injured. "I allow you, monks, to put on a braiding, a binding." The kaṭhina-frame was not large enough. "I allow you, monks, a stick in the kaṭhina-frame, a skewer, a slip of wood, a cord for tying, a thread for tying, and having tied the robe-material, to sew it." The spaces between the threads became unequal. "I allow you, monks, a mark (to keep the spaces between the threads equal)." The threads became crooked. "I allow you, monks, a false thread."

66 Now at that time monks trod on a kaṭhina-frame with unwashed feet; the kaṭhina-frame was damaged. They told this matter to the Lord. He said: "Monks, a kaṭhina-frame should not be trodden upon if your feet are unwashed. Whoever should (so) tread upon (one), there is an offence of wrong-doing."

67 Now at that time monks trod on a kaṭhina-frame with damp feet … He said: "Monks, a kaṭhina-frame should not be trodden upon if your feet are damp. Whoever should (so) tread upon (one), there is an offence of wrong-doing."

68 Now at that time monks trod on a kaṭhina-frame with their sandals on. … He said: "Monks, a kaṭhina-frame should not be trodden upon if you have your sandals on. Whoever should (so) tread upon (one), there is an offence of wrong-doing."

69 Now at that time monks, sewing robes, pricked their fingers; their fingers became painful. They told this matter to the Lord. He said. "Monks, I allow a thimble."

70Now at that time the group of six monks used various kinds of thimbles, made of gold, made of silver. People … spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: "Monks, various kinds of thimbles should not be used. Whoever should use them, there is an offence of wrong-doing. I allow them, monks, to be made of bone … made of the inside of a conch-shell."

71 Now at that time needles and small knives and thimbles were lost. They told this matter to the Lord. He said: "I allow you, monks, a small bowl to hold (these things in)." (The contents of) the small bowls got in a muddle. They told this matter to the Lord. He said: "I allow you, monks, a bag for thimbles." There was no strap at the edge. They told this matter to the Lord. He said: "I allow you, monks, a strap at the edge, a thread for tying."

72 Now at that time as monks were sewing robes in the open air they were bothered by cold and heat. They told this matter to the Lord. He said: "I allow you, monks, a hall for the kaṭhina-frame, a hut for the kaṭhina-frame." A hall for the kaṭhina-frame was low to the ground, it was flooded by water. They told this matter to the Lord. He said: "I allow you, monks, to make it high to the ground." The piling collapsed. "I allow you, monks, to pile up three (kinds of) pilings: a piling of bricks, a piling of stones, a piling of wood." They were inconvenienced as they were ascending. "I allow, monks, three (kinds of) staircases: a staircase of bricks, a staircase of stones, a staircase of wood." As they were ascending they fell off. "I allow, monks, a balustrade." Powdered grass fell into the hall for the kaṭhina-frame. "I allow you, monks, having lashed on (a roof), to give a smearing inside and outside, whitewash, black colouring, red chalk, wreath-work, creeper-work, swordfish teeth, the five (pieces of) cloth design, a bamboo for hanging up robe-material, a cord for hanging up robe-material."

73 Now at that time monks, having sewn robe-material, went away having left the kaṭhina-frame at that very place, and it was eaten by rats and white ants. They told this matter to the Lord. He said: "I allow you, monks, to fold up the kaṭhina-frame." A kaṭhina-frame was split. "I allow you, monks, to fold up the kaṭhina-frame by using a wooden rod." A kaṭhina-frame was twisted out of position. "I allow you, monks, a cord for tying it."

74Now at that time monks, having lifted up the kaṭhina-frame on to walls and posts, went away and the kaṭhina-frame, having fallen down, was split. They told this matter to the Lord. He said: "I allow you, monks, to hang it on a peg in a wall or on an ‘elephant-tusk’ (peg)."

75 Then the Lord having stayed in Rājagaha for as long as he found suiting set out on tour for Vesālī. Now at that time the monks went along (each) taking his needle and small knife and medicine in his bowl. They told this matter to the Lord. He said: "I allow you, monks, a bag for medicine." There was no strap at the edge. They told this matter to the Lord. He said: "I allow you, monks, a strap at the edge, a thread for tying."

76 Now at that time a certain monk, having tied his sandals to his girdle entered a village for almsfood. A certain lay-follower, greeting that monk, knocked up against the sandals with his head. That monk became ashamed. Then that monk, having arrived at a monastery, told this matter to the monks. The monks told this matter to the Lord. He said: "I allow you, monks, a bag for sandals." There was no strap at the edge. "I allow you, monks, a strap at the edge, a thread for tying."

---

77 Now at that time on a certain road there was water that was not allowable (for) there was no strainer. They told this matter to the Lord. He said: "I allow, monks, a strainer." A little piece of cloth was not enough. "I allow, monks, a strainer on a ladle." The little piece of cloth was not enough. They told this matter to the Lord. He said: "I allow a regulation waterpot."

78 Now at that time two monks were going along a high road in the Kosalan country. Ore monk indulged in bad habits. The other monk spoke thus to that monk: "Do not do that, your reverence, it is not allowable." He grumbled at him. Then that monk, tormented by thirst, spoke thus to the monk who had grumbled: "Give me the strainer, your reverence, I will drink (some) water." The monk who had grumbled did not give it. That monk passed away, tormented by thirst. Then that monk, having arrived at a monastery, told this matter to the monks. They said: "But did you, your reverence, (although) being asked, not give a strainer?"

"No, your reverences." Those who were modest monks looked down upon, criticised, spread it about, saying: "How can this monk, when being asked for a strainer, not give it?" Then these monks told this matter to the Lord. Then the Lord on this occasion, in this connection, having had the Order of monks convened, questioned this monk, saying:

"Is it true, as is said, that you, monk, when being asked for a strainer, did not give it?"

"It is true, Lord." The enlightened one, the Lord rebuked him, saying:

"It is not suitable in you, foolish man, it is not becoming, it is not fitting, it is not worthy of a recluse, it is not allowable, it is not to be done. How can you, foolish man, when being asked for a strainer, not give it? It is not, foolish man, for pleasing those who are not (yet) pleased … " Having rebuked him, having given reasoned talk, he addressed the monks, saying:

" Monks, if a monk is going along a highroad and is being asked for a strainer, he should not not give it. Whoever should not give it, there is an offence of wrong-doing. Nor, monks, should you go along a highway without a strainer. Whoever should (so) go, there is an offence of wrong-doing. If there is not a strainer nor a regulation water-pot, then a corner of the outer cloak should be determined upon with the words, ‘I will drink (water) having strained it with this’."

Then the Lord, walking on tour gradually arrived at Vesālī. The Lord stayed there in Vesālī in the Great Grove at the Hall of the Gabled Pillars. Now at that time monks were making repairs. The water-strainer did not cease (to be in use). They told this matter to the Lord. He said: "I allow, monks, a double water-strainer." The double water-strainer did not cease (to be in use). They told this matter to the Lord. He said: "I allow, monks, a filter."

---

79Now at that time monks were pestered by mosquitoes. They told this matter to the Lord. He said: "I allow, monks, a mosquito-net."

80 Now at that time at Vesālī a succession of meals of sumptuous foods came to be arranged. Monks, having eaten the sumptuous foods, became very ill with their bodies full of (bad) humours. Then Jīvaka Komārabhacca went to Vesālī on some business or other. Jīvaka Komārabhacca saw the monks who were very ill with their bodies full of (bad) humours; seeing them, he approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, Jīvaka Komārabhacca spoke thus to the Lord:

"At present, Lord, monks are very ill with their bodies full of (bad) humours. It were well, Lord, if the Lord allowed the monks a place for pacing up and down in and a bathroom. Thus will the monks come to have few afflictions." Then the Lord gladdened, rejoiced, roused, delighted Jīvaka Komārabhacca with talk on dhamma. Then Jīvaka Komārabhacca, gladdened … delighted by the Lord with talk on dhamma, rising from his seat, having greeted the Lord, departed keeping his right side towards him. Then the Lord on this occasion, in this connection, having given reasoned talk, addressed the monks, saying:

"I allow, monks, a place for pacing up and down in, and a bathroom."

81 Now at that time monks paced up and down in an uneven place for pacing up and down in; their feet became painful. They told this matter to the Lord. He said: "I allow you, monks, to make it level." A place for pacing up and down in was low to the ground; it was flooded by water. "I allow you, monks, to make it high to the ground … to pile up three (kinds of) pilings: … three (kinds of) staircases: a staircase of bricks, a staircase of stones, a staircase of wood. … I allow you, monks, a balustrade."

82 Now at that time, monks, as they were pacing up and down in the place for pacing up and down in, fell off. They told this matter to the Lord. He said: " I allow, monks, a railing round the place for pacing up and down in."

83Now at that time monks, pacing up and down in the open air, were bothered by cold and heat. They told this matter to the Lord. He said: "I allow, monks, a hall in the place for pacing up and down in." Powdered grass fell into the hall in the place for pacing up and down in. "I allow you, monks, having lashed on (a roof) … a cord for hanging up robe-material."

A bathroom was low to the ground; it was flooded by water. "I allow you, monks, to make it high to the ground … a balustrade." There was no door to a bathroom. "I allow, monks, a door, a doorpost and lintel, a hollow like a mortar (for the door to revolve in), a small upper projection, a post for the bolt, a ‘monkey’s head,’ a pin (to secure the bolt), a (stick used as a) bolt, a keyhole, a hole for pulling through (the cord), cord for pulling through."

The lower part of the lath and plaster wall of a bathroom decayed. They told this matter to the Lord. He said: " I allow you, monks, to make a facing (round it)." The bathroom had no pipe for the steam. "I allow, monks, a pipe for the steam."

84 Now at that time monks made a fireplace in the middle of a small bathroom, and there was no access. " I allow you, monks, to make a fireplace at one side of a small bathroom, in the middle of a large one." The fire in the bathroom scorched their faces. "I allow, monks, clay for the face." They moistened the clay with their hands. "I allow, monks, a tub for the clay." The clay came to smell nasty. "I allow you, monks, to cure it." The fire in the bathroom scorched their bodies. "I allow you, monks, to take in water." They took in water in dishes and bowls. "I allow you, monks, a receptacle for water, a saucer for the water." A bathroom with a grass roofing did not make them sweat. "I allow you, monks, having lashed on (a roof), to give it a smearing inside and outside." The bathroom became swampy. "I allow you, monks, to spread three (kinds of) spreadings: a spreading of bricks, a spreading of stones, a spreading of wood." Even so it became swampy. "I allow you, monks, to wash it." Water remained. "I allow, monks, a drain for the water."

85Now at that time monks sat down on the ground in a bathroom and they got pins and needles in their limbs. "I allow, monks, a chair for the bathroom." Now at that time a bathroom was not fenced in. "I allow, monks, three (kinds of) fences to fence it in with: a fence of bricks, a fence of stones, a fence of wood."

There was no porch. "I allow, monks, a porch." The porch was low to the ground; it was flooded by water. "I allow you, monks, to make it high to the ground … a balustrade." There was no door to the porch. "I allow, monks, a door, doorposts and lintel … a hole for pulling through (the cord), cord for pulling through." Powdered grass fell on to the porch."I allow you, monks, having lashed on (a roof), to give it a smearing inside and outside, whitewash, black colouring, red chalk, garland design, creeper design, swordfish teeth, the five (pieces of) cloth design."

A cell became swampy. "I allow you, monks, to sprinkle gravel." They did not succeed in doing so. "I allow you, monks, to lay down flagstones." Water remained. "I allow, monks, a drain for the water."

---

86 Now at that time monks, while naked, greeted others who were naked and caused others who were naked to greet them; did a service to others who were naked and made others do a service to those who were naked; while naked they gave to others who were naked, accepted naked, ate naked, partook of naked, tasted naked, drank naked. They told this matter to the Lord. He said:

"Monks, one who is naked should neither greet nor be greeted by one who is naked; one who is naked should not cause another to greet nor to be greeted by one who is naked; a service for one who is naked should not be done by one who is naked, a service for one who is naked should not be caused to be done by one who is naked; one who is naked should not give to a naked one, one who is naked should not accept, one who is naked should not eat, one who is naked should not partake of, … should not taste … should not drink. Whoever should (so) drink, there is an offence of wrong-doing."

87 Now at that time monks laid aside their robes on the ground in a bathroom; the robes became soiled with dust. They told this matter to the Lord. He said: "I allow, monks, a bamboo for robes, a cord for robes." When it rained the robes got wet. "I allow, monks, a hall in the bathroom." The hall in the bathroom was low to the ground. "I allow, monks, it was flooded by water. They told this matter to the Lord. He said: "I allow you, monks, to make it high to the ground." The piling collapsed. "I allow you, monks, to pile up three (kinds of) pilings: a piling of bricks, a piling of stones, a piling of wood." They were inconvenienced as they were ascending. "I allow, monks, three (kinds of) staircases: a staircase of bricks, a staircase of stones, a staircase of wood." As they were ascending they fell off. "I allow, monks, a balustrade." Powdered grass fell into the hall in the bathroom. "I allow you, monks, having lashed on (a roof), to give a smearing inside and outside … a bamboo for robes, a cord for robes."

88 Now at that time monks were doubtful about doing a service both when in a bathroom and in the water. They told this matter to the Lord. He said: "I allow, monks, three (kinds of) coverings: a covering to the bathroom, a covering to the water, a covering by clothes."

---

89 Now at that time there was no water in a bathroom. They told this matter to the Lord. He said: " I allow, monks, a well." The facing of the well fell in. "I allow you, monks, to pile up three (kinds of) pilings: a piling of bricks, a piling of stones, a piling of wood." The well was low to the ground, it was flooded by water. They told this matter to the Lord. He said: "I allow you, monks, to make it high to the ground." The piling collapsed. "I allow you, monks, to pile up three (kinds of) pilings: a piling of bricks, a piling of stones, a piling of wood." They were inconvenienced as they were ascending. "I allow, monks, three (kinds of) staircases: a staircase of bricks, a staircase of stones, a staircase of wood." As they were ascending they fell off. "I allow, monks, a balustrade."

90 Now at that time monks drew water by means of jungle rope, and by means of a waistband. "I allow you, monks, a cord for drawing water." Their hands became painful. "I allow, monks, a well-sweep, a hand-wheel, a wheel and buckets." Many vessels were broken. "I allow monks, three (kinds of) jars: a copper jar, a wooden jar, strips of animals’ hide."

91 Now at that time monks, drawing water in the open air, were bothered by cold and heat. They told this matter to the Lord. He said: "I allow, monks, a hall for a well." Powdered grass fell on to the hall for a well. "I allow, monks … a bamboo for robes, a cord for robes." The well was not covered. It was littered with powdered grass and with dust. "I allow, monks, a lid." There was no vessel for the water. "I allow, monks, a trough for water, a pot for water."

---

92 Now at that time monks bathed here, there and everywhere in a monastery; the monastery became swampy. They told this matter to the Lord. He said: "I allow, monks, a pool." The pool was public. "I allow, monks, three (kinds of) fences to fence it in: a fence of bricks, a fence of stones, a fence of wood." The pool became swampy. "I allow you, monks, to spread three (kinds of) spreadings: a spreading of bricks, a spreading of stones, a spreading of wood." The water remained. "I allow, monks, a drain."

93Now at that time monks’ limbs cooled down. They told this matter to the Lord. He said: "I allow, monks, a wiper (with which to wipe off) the water and to sponge yourselves down with a cloth."

94 Now at that time a certain lay follower was anxious to build a tank for an Order. They told this matter to the Lord. He said: "I allow, monks, a tank." The facing of the tank fell in. "I allow you, monks, to pile up three (kinds of) pilings: a piling of bricks, a piling of stones, a piling of wood." They were inconvenienced as they were ascending. "I allow, monks, three (kinds of) staircases: a staircase of bricks, a staircase of stones, a staircase of wood." As they were ascending they fell off. "I allow, monks, a balustrade." The water in the tank became stale. "I allow, monks, a pipe for the water, a drain for the water."

95 Now at that time a certain monk was anxious to build a bathroom with a curving roof for an Order. They told this matter to the Lord. He said: "I allow, monks, a bathroom with a curving roof."

96 Now at that time the group of six monks were away, separated from their pieces of cloth to sit upon for four months. They told this matter to the Lord. He said: "Monks, you should not be away, separated from your pieces of cloth to sit upon for four months. Whoever should be (so) away, separated from, there is an offence of wrong-doing."

97 Now at that time the group of six monks lay down to sleep on beds which were scattered over with flowers. People, touring the dwelling-place, having seen them … spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: "Monks, you should not lie down to sleep on beds scattered over with flowers. Whoever should (so) lie down to sleep, there is an offence of wrong-doing."

98 Now at that time people, taking scents and garlands, came to a monastery. Monks being scrupulous, did not accept them. They told this matter to the Lord. He said: "I allow you, monks, having taken the scents, to give the five-finger mark on the door; having taken the flowers, to lay them down in a dwelling-place at one side."

99 Now at that time a piece of felt accrued to an Order. They told this matter to the Lord. He said: "I allow, monks, a piece of felt." Then it occurred to monks: "Now, should a piece of felt be allotted or should it be assigned?" "A piece of felt, monks, should be neither allotted nor assigned."

100 Now at that time the group of six monks ate (leaning against) chased cushions. People … spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: "Monks, you should not eat (leaning against) chased cushions. Whoever should (so) eat there is an offence of wrong-doing."

101 Now at that time a certain monk came to be ill. While he was eating he was not able to hold a bowl in his hand. They told this matter to the Lord. He said: "I allow, monks a stand."

102 Now at that time the group of six monks ate from one dish and drank from one beakerand shared one couch and shared one cloth and shared one covering and shared one covering-cloth. People … spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: "Monks, you should not eat from one dish nor drink from one beaker nor share one couch nor share one cloth nor share one covering nor share one covering-cloth. Whoever should share (one), there is an offence of wrong-doing."

---

103 Now at that time the Licchavi Vaḍḍha was a friend of the monks who were followers of Mettiya and Bhummajaka. Then the Licchavi Vaḍḍha approached the monks who were followers of Mettiya and Bhummajaka; having approached, he spoke thus to the monks who were followers of Mettiya and Bhummajaka: "I salute you, masters." When he had spoken thus, the monks who were followers of Mettiya and Bhummajaka did not respond. And a second time … And a third time did the Licchavi Vaḍḍha speak thus to the monks who were followers of Mettiya and Bhummajaka: "I salute you, masters." And a third time the monks who were followers of Mettiya and Bhummajaka did not respond. He said: "Do I offend against the masters? Why do the masters not respond to me?"

"It is because you, friend Vaḍḍha, were indifferent when we were being molested by Dabba the Mallian."

"What can I, masters, do?"

"If you, friend Vaḍḍha, were willing you could get the Lord to expel the venerable Dabba the Mallian this very day."

"What can I, masters, do? How am I able to do that?"

"Come you, friend Vaḍḍha, go up to the Lord; having gone up, speak thus to the Lord: ‘This, Lord, is not suitable, it is not becoming that this quarter which should be without fear, secure, without danger, is the very quarter which is full of fear, insecure, full of danger. Where there was a calm, now there is a gale. It seems as if the very water is blazing. My wife has been seduced by master Dabba the Mallian.’"

104 "Very well, masters," and the Licchavi Vaḍḍha, having answered the monks who were followers of Mettiya and Bhummajaka in assent, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance , the Licchavi Vaḍḍha spoke thus to the Lord: "This, Lord, is not suitable … My wife has been seduced by master Dabba the Mallian."

105Then the Lord on this occasion, in this connection, having had the Order of monks convened, questioned the venerable Dabba the Mallian, saying: "Dabba, do you remember doing as this Vaḍḍha says?"

"Lord, the Lord knows in regard to me." And a second time the Lord … And a third time the Lord spoke thus to the venerable Dabba the Mallian: "Dabba, do you remember doing as this Vaḍḍha says?"

"Lord, the Lord knows in regard to me," he said.

"Dabba, the Dabbas do not give evasive answers thus. If what was done was done by you, say so: if it was not done by you, say it was not."

"Lord, since I was born I cannot call to mind indulging in sexual intercourse even in a dream; much less so when I was awake."

Then the Lord addressed the monks, saying: "Because of this, monks, let the Order turn the Licchavi Vaḍḍha’s bowl upside down, let it impose non-eating with the Order.

106 Monks, if a lay-follower is possessed of eight qualities his bowl may be turned upside down: if he tries for non-receiving (of gains) by monks, if he tries for non-profiting by monks, if he tries for non-residence for monks, if he reviles and abuses monks, if he causes monk to break with monk, if he speaks dispraise of the Awakened One, if he speaks dispraise of dhamma, if he speaks dispraise of the Order. I allow you, monks, to turn a lay-follower’s bowl upside down if he is possessed of these eight qualities.

And thus, monks, should it be turned upside down: The Order should be informed by an experienced, competent monk, saying:

107‘Honoured sirs, let the Order listen to me. The Licchavi Vaḍḍha is defaming the venerable Dabba the Mallian with an unfounded charge of falling away from moral habit. If it seems right to the Order, the Order may turn the Licchavi Vaḍḍha’s bowl upside down, it may impose non-eating with the Order. This is the motion.

108Honoured sirs, let the Order listen to me. The Licchavi Vaḍḍha is defaming … of falling away from moral habit. The Order is turning the Licchavi Vaḍḍha’s bowl upside down, it is imposing non-eating with an Order. If the turning upside down of the Licchavi Vaḍḍha’s bowl and the imposing of non-eating with the Order is pleasing to the venerable ones they should be silent; he to whom it is not pleasing, should speak.

109The Licchavi Vaḍḍha’s bowl is turned upside down by the Order (and there is to be) non-eating with the Order. It is pleasing to the Order; therefore it is silent. Thus do I understand this.’"

---

110 Then the venerable Ānanda, having dressed in the morning, taking his bowl and robe, went up to the Licchavi Vaḍḍha’s dwelling; having gone up, he spoke thus to the Licchavi Vaḍḍha: "Your bowl, friend Vaḍḍha, is turned upside down by an Order, you are non-eating with the Order." Then the Licchavi Vaḍḍha, thinking: "It is said that my bowl is turned upside down by an Order, it is said that I am non-eating with the Order," fainted and fell on that very spot. Then the Licchavi Vaḍḍha’s friends and intimates, his kith and kin spoke thus to the Licchavi Vaḍḍha:

"Enough, Vaḍḍha, do not grieve, do not lament, we will reconcile the Lord and the Order of monks."

111Then the Licchavi Vaḍḍha with his wife and children, with his friends and intimates, with his kith and kin, his clothes wet, his hair wet approached the Lord; having approached, he spoke thus to the Lord:

"Lord, a transgression has overcome me, in that I, foolish, misguided, wrong that I was, defamed master Dabba the Mallian with an unfounded charge of falling away from moral habit. For this, Lord, let the Lord acknowledge my transgression as a transgression for the sake of restraint in the future."

"Truly a transgression overcame you, friend Vaḍḍha, in that you, foolish, misguided, wrong that you were, defamed Dabba the Mallian with an unfounded charge of falling away from moral habit. But if you, friend Vaḍḍha, having seen the transgression as a transgression, confess according to the rule, we acknowledge it for you. For, friend Vaḍḍha, in the discipline of the noble, this is growth: whoever having seen a transgression as a transgression, confesses it according to the rule, he attains restraint in the future."

Then the Lord addressed the monks, saying: "Well, now monks, let the Order set upright the Licchavi Vaḍḍha’s bowl, let it grant eating with the Order.

112Monks, if a lay-follower is possessed of eight qualities his bowl may be set upright: if he does not try for non-receiving (of gains) by monks, if he does not try for non-profiting by monks, if he does not try for non-residence for monks, if he does not revile and abuse monks, if he does not cause monk to break with monk, if he does not speak dispraise of the Awakened One, if he does not speak dispraise of dhamma, if he does not speak dispraise of the Order. I allow you, monks, to set upright a lay-follower’s bowl if he is possessed of these eight qualities.

"And thus, monks, should it be set upright: Monks, that Licchavi Vaḍḍha, having approached the Order, having arranged his upper robe over one shoulder, having honoured the monks’ feet, having sat down on his haunches, having saluted them with joined palms, should speak thus to them: ‘Honoured sirs, my bowl was turned upside down by the Order, I am not eating with the Order. But I, honoured sirs, am conducting myself properly, I am subdued, I am mending my ways, and I ask the Order for the setting upright of the bowl.’ And a second time it should be asked for. And a third time it should be asked for. The Order should be informed by an experienced, competent monk, saying:

113 Order, the Order may set upright the Licchavi Vaḍḍha’s bowl, it may grant eating with the Order. This is the motion.

114Honoured sirs, let the Order listen to me. The Licchavi Vaḍḍha’s bowl was turned upside down … he asks the Order for setting upright the bowl. The Order is setting upright the Licchavi Vaḍḍha’s bowl, it is granting eating with the Order. If the setting upright of the Licchavi Vaḍḍha’s bowl and the granting of eating with the Order is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak.

115The Licchavi Vaḍḍha’s bowl is set upright by the Order (and there is) eating with the Order. It is pleasing to the Order; therefore it is silent. Thus do I understand this.’"

---

116 Then the Lord, having stayed in Vesālī for as long as he found suiting, set out on tour for the Bhaggas. In due course, walking on tour, the Lord arrived at the Bhaggas. The Lord stayed there among the Bhaggas on Suṃsumāra Hill in the Bhesakaḷā Grove in the deer park. Now at that time Kokanada was the name of Prince Bodhi’s palace; it had not long been built and was as yet uninhabited by recluse or brahmin or by any human creature. Then Prince Bodhi addressed the brahmin youth, the son of Sañjikā, saying: "Come along, good son of Sañjikā, go up to the Lord; having gone up, in my name salute the Lord’s feet with your head, ask whether he is well, not indisposed, of bodily vigour, strong, abiding in comfort, and say: ‘Lord, Prince Bodhi salutes the Lord’s feet with his head and asks whether he is well … abiding in comfort,’ and says this: ‘Lord, may the Lord consent to a meal with Prince Bodhi tomorrow together with the Order of monks.’"

"Very well, good sir," and the brahmin youth, Sañjikā’s son, having answered Prince Bodhi in assent, approached the Lord; having approached, having exchanged greetings with the Lord, having conversed in a courteous and friendly way, sat down at a respectful distance. As he was sitting down at a respectful distance the brahmin youth, the son of Sanjika, spoke thus to the Lord: "Prince Bodhi salutes the revered Gotama’s feet with his head … and says may the revered Gotama consent to a meal with Prince Bodhi tomorrow together with the Order of monks." The Lord consented by becoming silent.

Then the brahmin youth, Sañjikā’s son, having understood the Lord’s consent, rising from his seat approached Prince Bodhi; having approached, he spoke thus to Prince Bodhi: "I spoke, good sir, in your name to the Lord Gotama, saying: ‘Prince Bodhi salutes … together with the Order of monks.’ And the recluse Gotama consented."

117Then Prince Bodhi towards the end of that night, having had sumptuous foods, solid and soft, prepared, and having had Kokanada palace strewn with white cloths as far as the last flight of stairs, spoke thus to the brahmin youth, the son of Sañjikā: "Come you along, good fellow, approach the Lord; having approached, announce the time to the Lord, saying: ‘It is time, Lord, the meal is ready.’"

"Very well, good sir," and the brahmin youth, Sañjikā’s son, having answered Prince Bodhi in assent, approached the Lord; having approached, he announced the time to the Lord, saying: "It is time, good Gotama, the meal is ready."

118Then the Lord, having dressed in the morning, taking his bowl and robe, approached Prince Bodhi’s dwelling. Now at the time when the Lord was coming Prince Bodhi was standing at the porch of the outside gateway. Prince Bodhi saw the Lord coming in the distance, and seeing him, having gone from there to meet him, having greeted the Lord, having honoured him, he approached Kokanada palace. Then the Lord stood still at the last flight of stairs. Then Prince Bodhi spoke thus to the Lord:

"Lord, let the Lord tread on the cloths, let the well-farer tread on the cloths so that it may be for a long time for my blessing and happiness." When he had spoken thus the Lord became silent. And a second time … And a third time Prince Bodhi spoke thus to the Lord: "Lord, let the Lord tread on … for my blessing and happiness." Then the Lord looked towards the venerable Ānanda. Then the venerable Ānanda spoke thus to Prince Bodhi:

"Let the cloths, prince, be packed away, the Lord will not tread upon the cloth carpeting, the Truth-finder has compassion for the folk who come after."

119 Then Prince Bodhi, having had the cloths packed away, had a seat made ready upstairs in Kokanada. Then the Lord having ascended the Kokanada palace, sat down together with the Order of monks on the seat made ready. Then Prince Bodhi, having with his own hand served and satisfied with sumptuous foods, solid and soft, the Order of monks with the Awakened One at its head, when the Lord had eaten and had withdrawn his hand from the bowl, sat down at a respectful distance. Then the Lord, having gladdened, rejoiced, roused, delighted Prince Bodhi as he was sitting at a respectful distance with talk on dhamma, rising from his seat, departed. Then the Lord on this occasion, in this connection, having given reasoned talk, addressed the monks, saying: "Monks, you should not tread on a cloth carpeting. Whoever should tread on one, there is an offence of wrong-doing."

---

120 Now at that time a certain woman who had had a miscarriage, having invited monks, having had cloth prepared, spoke thus: "Revered sirs, tread on the cloth." The monks, being scrupulous, did not tread on it. She said: "Revered sirs, tread on the cloth for good luck’s sake." The monks, being scrupulous, did not tread on it. Then that woman spread it about, saying: "How can these masters (although) being asked for good luck’s sake not tread on the cloth carpeting?" Monks heard this woman who … spread it about. Then these monks told this matter to the Lord. He said: "Householders, monks, look out for lucky signs. I allow you, monks, when being asked by householders for good luck’s sake, to tread on a cloth carpeting."

121 Now at that time monks were doubtful whether to tread on a sheet for use after feet had been washed. They told this matter to the Lord. He said: "I allow you; monks, to tread on a sheet for use after feet have been washed."

---

122 The Second Portion for Repeating

123 Then the Lord having stayed among the Bhaggas for as long as he found suiting set out on tour for Sāvatthī. Walking on tour in due course he arrived at Sāvatthī. The Lord stayed there at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Then Visākhā, Migāra’s mother, taking a small jar and a (clay foot-) scrubber and a broom, approached the Lord; having approached, having greeted the Lord, she sat down at a respectful distance. As she was sitting down at a respectful distance, Visākhā, Migāra’s mother, spoke thus to the Lord: "Lord, may the Lord accept my little jar and (clay foot-) scrubber and broom so that it may be for a long time for my blessing and happiness." The Lord accepted the little jar and the broom; the Lord did not accept the (clay foot-) scrubber. Then the Lord gladdened, rejoiced, roused, delighted Visākhā, Migāra’s mother, with talk on dhamma. Then Visākhā, Migāra’s mother gladdened … delighted by the Lord with talk on dhamma, rising from her seat, having greeted the Lord, departed keeping her right side towards him.

124 Then the Lord on this occasion, in this connection, having given reasoned talk, addressed the monks, saying:

"I allow, monks, a little jar and a broom. Monks, you should not make use of a (clay foot-) scrubber. Whoever should make use of one, there is an offence of wrong-doing. I allow, monks, three (kinds of) foot-rubbers: a stone, a pebble, pumice."

125 Then Visākhā, Migāra’s mother, taking a fan and a palmyra-whisk, approached the Lord; having approached, having greeted the Lord, she sat down at a respectful distance. As she was sitting down at a respectful distance, Visākhā, Migāra’s mother, spoke thus to the Lord: "Lord, may the Lord accept my fan and a palmyra-whisk so that it may be for a long time for my blessing and happiness." The Lord accepted fan and a palmyra-whisk; Then the Lord on this occasion, in this connection, having given reasoned talk, addressed the monks, saying: "I allow, monks, a fan and a palmyra-whisk."

---

126 Now at that time a mosquito-fan accrued to an Order. They told this matter to the Lord. He said: "I allow, monks, a mosquito-fan."

127 A chowry-fan accrued. They told this matter to the Lord. He said: "Monks, a chowry-fan should not be used. Whoever should use one, there is an offence of wrong-doing. I allow, monks, three (kinds of) fans: made of bark, made of khus-khus, made of peacocks’ tail feathers."

128 Now at that time a sunshade accrued to an Order. They told this matter to the Lord. He said: "I allow, monks, a sunshade."

---

129Now at that time the group of six monks toured about having put up their sunshades. Now at that time a certain lay-follower went to a pleasure grove together with several disciples of Naked Ascetics. These disciples of Naked Ascetics saw the group of six monks coming in the distance with their sunshades up; seeing them, they spoke thus to that lay-follower: "These revered sirs of yours, master, are coming along with their sunshades up like a group of chief ministers."

"These, masters, are not monks, they are wanderers." They made a bet as to whether they were monks or not. Then that lay-follower, having recognised them as they came up, looked down upon, criticised, spread it about, saying: "How can these revered sirs tour about with their sunshades up?" Monks heard that lay-follower who … spread it about. Then these monks told this matter to the Lord. He said: "Is it true, as is said, monks, … ?"

"It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:

"Monks, a sunshade should not be used. Whoever should use one, there is an offence of wrong-doing."

130 Now at that time a certain monk came to be ill; there came to be no comfort for him without a sunshade. They told this matter to the Lord. He said: "I allow, monks, a sunshade to one who is ill."

131Now at that time monks, thinking: "A sunshade is allowed by the Lord to one who is ill, but not to one who is not ill," were doubtful whether to use a sunshade in the monastery and monastery precincts. They told this matter to the Lord. He said: "I allow, monks, a sunshade to be used in a monastery and monastery precincts both by one who is ill and by one who is not ill."

132 Now at that time a certain monk, having tied up his bowl with string, having hung it on his walking staff, passed at the wrong time through a certain village gateway. People, saying: "This, masters, is a thief who is coming, his sword is gleaming," having followed him and seized him, let him go on recognising him. Then this monk, having gone back to the monastery, told this matter to the monks.

"But did you, your reverence, carry a walking staff with string on it?"

"Yes, your reverences." Those who were modest monks … spread it about, saying: "How can this monk carry a walking staff with string on it?" Then these monks told this matter to the Lord. He said: "Is it true, as is said, monks, … ?"

"It is true, Lord." Having rebuked them, having given reasoned talk, he addressed the monks, saying:

"Monks, a walking staff with string on it should not be carried. Whoever should carry one, there is an offence of wrong-doing."

133 Now at that time a certain monk came to be ill; he was not able to tour about without a walking staff. They told this matter to the Lord. He said:

"I allow you, monks, to give an agreement as to a walking staff to a monk who is ill. And thus, monks, should it be given: That ill monk, having approached the Order, having arranged his upper robe over one shoulder, having honoured the feet of the senior monks, having sat down on his haunches, having saluted with joined palms, should speak thus to it: ‘I, honoured sirs, am ill; I am not able to tour about without a walking staff, so I, honoured sirs, ask the Order for the agreement as to a walking staff.’ And a second time it should be asked for. And a third time it should be asked for. The Order should be informed by an experienced, competent monk, saying:

134 ‘Honoured sirs, let the Order listen to me. This monk So-and-so is ill; he is not able to tour about without a walking staff; he asks the Order for the agreement as to a walking staff. If it seems right to the Order, the Order may give the agreement as to a walking staff to the monk So-and-so. This is the motion.

135 Honoured sirs, let the Order listen to me. This monk … as to a walking staff. The Order is giving the monk So-and-so the agreement as to a walking staff. If the giving to the monk So-and-so of the agreement as to a walking staff is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak.

136 The agreement as to a walking staff is given by the Order to the monk So-and-so. It is pleasing to the Order; therefore it is silent. Thus do I understand this.’"

---

137 Now at that time a certain monk came to be ill; he was not able to carry his bowl about without string. They told this matter to the Lord. He said:

"I allow you, monks, to give an ill monk the agreement as to string. And thus, monks, should it be given. That ill monk, having approached the Order, having arranged his upper robe over one shoulder, having honoured the feet of the senior monks, having sat down on his haunches, having saluted with joined palms, should speak thus to it: ‘I, honoured sirs, am ill; I am not able to carry my bowl about without string, so I, honoured sirs, ask the Order for the agreement as to string.’ And a second time it should be asked for. And a third time it should be asked for. The Order should be informed by an experienced, competent monk, saying:

138 ‘Honoured sirs, let the Order listen to me. This monk So-and-so is ill; he is not able to to carry his bowl about without string; he asks the Order for the agreement as to a walking string. If it seems right to the Order, the Order may give the agreement as to string to the monk So-and-so. This is the motion.

139 Honoured sirs, let the Order listen to me. This monk … as to a walking staff. The Order is giving the monk So-and-so the agreement as to string. If the giving to the monk So-and-so of the agreement as to string is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak.

140 The agreement as to string is given by the Order to the monk So-and-so. It is pleasing to the Order; therefore it is silent. Thus do I understand this.’"

---

141Now at that time a certain monk came to be ill; he was not able to tour about without a walking staff nor was he able to carry his bowl about without string. They told this matter to the Lord. He said:

"I allow you, monks, to give an ill monk the agreement as to a walking staff and string. And thus, monks, should it be given: That ill monk, having approached the Order, having arranged his upper robe over one shoulder, having honoured the feet of the senior monks, having sat down on his haunches, having saluted with joined palms, should speak thus to it: ‘I, honoured sirs, am ill; I am not able to tour about without a walking staff nor am I able to carry my bowl about without string, so I, honoured sirs, ask the Order for the agreement as to a walking staff and as to string. I am not able to tour about without a walking staff nor am I able to carry my bowl about without string.’ And a second time it should be asked for. And a third time it should be asked for. The Order should be informed by an experienced, competent monk, saying:

142 ‘Honoured sirs, let the Order listen to me. This monk So-and-so is ill; he is not able to tour about without a walking staff or to carry his bowl about without string; he asks the Order for the agreement as to a walking staff and as to string. If it seems right to the Order, the Order may give the agreement as to a walking staff and as to string to the monk So-and-so. This is the motion.

143 Honoured sirs, let the Order listen to me. This monk … as to a walking staff and as to string. The Order is giving the monk So-and-so the agreement as to a walking staff and as to string. If the giving to the monk So-and-so of the agreement as to a walking staff and as to string is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak.

144 The agreement as to a walking staff and as to string is given by the Order to the monk So-and-so. It is pleasing to the Order; therefore it is silent. Thus do I understand this.’"

---

145 Now at that time a certain monk was a ruminator; he ate ruminating continually. Monks … spread it about, saying: "This monk is partaking of a meal at the wrong time." Then these monks told this matter to the Lord. He said:

"Monks, this monk has recently passed on from the womb of a cow. I allow, monks, rumination for a ruminator. But, monks, one should not eat (anything), having brought it back from the mouth to outside of it. Whoever should (so) eat should be dealt with according to the rule."

146 Now at that time a certain guild had food for an Order; many heaps of boiled rice were allowed to fall in a refectory. People … spread it about, saying: "How can these recluses, sons of the Sakyans, on being given boiled rice, not accept it carefully? Each one of these heaps of boiled rice is the result of a hundredfold labour." Monks heard these people … who spread it about. Then these monks told this matter to the Lord. He said:

"I allow you, monks, if anything falls that is being given to you, to make use of it having picked it up yourselves, for it is left behind (for you), monks, by benefactors."

147 Now at that time a certain monk walked for almsfood with long (finger-) nails. A certain woman, having seen him, spoke thus to that monk: "Come, honoured sir, indulge in sexual intercourse."

"No, sister, that is not allowable."

"If you do not, honoured sir, I will now, having scratched my limbs with my own nails, make a row, saying, ‘this monk has maltreated me."

"You, sister, understand that." Then that woman, having scratched her limbs with her own nails, made a row, saying, "This monk has maltreated me." People, having run up, took hold of that monk. But these people saw skin and blood on that woman’s nails; seeing this, they said: "This is the work of this woman herself, the monk is innocent," and they let go of that monk. Then that monk, having gone back to the monastery, told this matter to the monks. They said: "But do you, your reverence, wear long nails?"

"Yes, your reverences." Those who were modest monks … spread it about, saying: "How can this monk wear long nails?" Then these monks told this matter to the Lord. He said:

"Monks, long nails should not be worn. Whoever should wear them, there is an offence of wrong-doing."

148 Now at that time monks cut their nails with their nails and they cut their nails with their mouth and they rubbed them down on a wattle and daub wall; their fingers became painful. They told this matter to the Lord. He said: "I allow, monks, cutting of the nails." They cut their nails down to the blood; their fingers became painful. "I allow you, monks, to cut your nails down to the height of the flesh."

149 Now at that time the group of six monks had their twenty (nails) polished. People … spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: " Monks, you should not have your twenty (nails) polished. Whoever should have this done, there is an offence of wrong-doing. I allow you, monks, to remove the dirt only."

150 Now at that time monks’ hair came to be long. They told this matter to the Lord. He said: "But, monks, are the monks able to cut one another’s hair?"

"They are able (to do so), Lord." Then the Lord, on this occasion, in this connection, having given reasoned talk, addressed the monks, saying: "I allow, monks, a razor, a whetstone, a razor-case, a piece of felt, and all a barber’s equipment."

151 Now at that time the group of six monks had their beards trimmed, they made their beards grow (long), they had them shaped like a goat’s beard, they had them shaped into four corners, they had the hair on their chests shaped, they had the hair on their stomachs shaped, they arranged whiskers, they had the hair on their bodies removed. People … spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: "Monks, you should not have your beards trimmed … you should not have the hair of your bodies removed. Whoever should have it removed there is an offence of wrong-doing."

152 Now at that time a certain monk came to have a sore on a certain part of his body; the medicament would not adhere. They told this matter to the Lord. He said: "I allow you, monks, to remove the hair on the body in the case of illness."

---

153 Now at that time the group of six monks had the hair of their heads cut off with scissors. People … spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: "Monks, you should not have the hair of your heads cut off with scissors. Whoever should (so) have it cut off, there is an offence of wrong-doing."

154 Now at that time a certain monk came to have a sore on his head; he was not able to shave the hair of his head with a razor. They told this matter to the Lord. He said: "I allow you, monks, to cut off the hair of the head with scissors in the case of illness."

155 Now at that time monks wore the hair in their nostrils long. People … spread it about, saying: "Like demon-worshippers." They told this matter to the Lord. He said: "Monks, you should not wear the hair in your nostrils long. Whoever should (so) wear it, there is an offence of wrong-doing."

156 Now at that time monks had the hair in their nostrils taken out with pieces of crystal and by means of beeswax; their nostrils became painful. They told this matter to the Lord. He said: "I allow you, monks, tweezers."

157 Now at that time the group of six monks had grey hairs taken out. People … spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: "Monks, you should not have grey hairs taken out. Whoever should have them taken out, there is an offence of wrong-doing."

158 Now at that time a certain monk’s ears were stopped with wax. They told this matter to the Lord. He said: "I allow, monks, an instrument for removing dirt from the ears."

159 Now at that time the group of six monks used various kinds of instruments for removing dirt from the ears, made of gold, made of silver. People … spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: " Monks, various kinds of instruments for removing dirt from the ears should not be used. Whoever should use (these), there is an offence of wrong-doing. I allow them, monks, (to be) made of bone, made of ivory, made of horn, made of reeds, made of bamboo, made of a piece of stick, made of lac, made of crystal, made of copper, made of the centre of a conchshell."

160 Now at that time monks made a large store of copper goods, of bronze goods. People touring the dwelling-place, having seen this, looked down upon, criticised, spread it about, saying: "How can these recluses, sons of the Sakyans make a large store of copper goods, of bronze goods like dealers in bronze?" They told this matter to the Lord. He said: "Monks, a store of copper goods, of bronze goods should not be made. Whoever should make one, there is an offence of wrong-doing."

161 Now at that time monks were (too) scrupulous to use an ointment box and an ointment stick and an instrument for removing dirt from the ears and a handle. They told this matter to the Lord. He said: "I allow, monks, an ointment box … a handle."

162Now at that time the group of six monks sat down lolling on their outer cloaks, the cotton cloth of the outer cloaks gave way. They told this matter to the Lord. He said: "Monks, you should not sit down lolling on outer cloaks. Whoever should (so) sit down, there is an offence of wrong-doing."

163 Now at that time a certain monk came to be ill; there was no comfort for him without a bandage. They told this matter to the Lord. He said: "I allow, monks, a bandage." Then it occurred to monks: "Now how should a bandage be made?" They told this matter to the Lord. He said: "I allow, monks, a loom, shuttles, strings, tickets and all the equipment for a loom."

164 Now at that time a certain monk entered a village for alms-food without his waistband; on a carriage road his inner robe dropped down. People shouted out and that monk became ashamed. Then that monk, having gone back to the monastery, told this matter to the monks. The monks told this matter to the Lord. He said: "Monks, you should not enter a village without your waistband. Whoever should (so) enter one, there is an offence of wrong-doing. I allow, monks, a waistband."

165 Now at that time the group of six monks wore various kinds of waistbands: those of many strands, those like the head of a water-snake, those like tambourine drums, those like chains. People … spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: "Monks, various kinds of waistbands should not be worn: those of many strands … those like chains. Whoever should wear one, there is an offence of wrong-doing. I allow, monks, two (kinds of) waistbands: a strip of cotton cloth, one with a well made end."

The borders of a waistband wore out. "I allow, monks, those like tambourine drums, those like chains." The end of a waistband wore out. "I allow, monks, a sewing round, a knotting." The end of a waistband where it was looped wore out. "I allow, monks, a buckle."

166 Now at that time the group of six monks wore various kinds of buckles, made of gold, made of silver. People … spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: " Monks, various kinds of buckles should not be worn. Who ever should wear one, there is a offence of wrong-doing. I allow them, monks, (to be) made of bone … made of the inside of a conchshell, made of thread."

---

167 Now at that time the venerable Ānanda having put on light-weight upper robes, entered a village for almsfood; his upper robes were blown up by gusts of wind. Then the venerable Ānanda, having gone back to the monastery, told this matter to the monks. The monks told this matter to the Lord. He said: "I allow, monks, a block, something to tie."

168 Now at that time the group of six monks used various kinds of blocks, made of gold, made of silver. People … spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: " Monks, various kinds of blocks should not be used. Whoever should use them, there is an offence of wrong-doing. I allow them, monks, (to be) made of bone … made of thread."

169 Now at that time monks inserted blocks and things to tie into their robes; the robes wore out. They told this matter to the Lord. He said: " I allow, monks, a shield for the blocks, a shield for the things to tie." They inserted the shields for the blocks and the shields for the things to tie at the edge (of the robe); a corner was revealed. They told this matter to the Lord. He said: "I allow you, monks, to insert a shield for the blocks at the edge; to insert a shield for the things to tie having taken it back seven finger breadths or eight finger breadths."

170 Now at that time the group of six monks dressed in householders’ under garments: "the elephant’s trunk," "the fish’s tail," "the four corner arrangement," "the palmyra whisk arrangement," "the hundred jungle ropes." People … spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: "Monks, you should not dress in householders’ under garments: ‘the elephant’s trunk’ … ‘the hundred jungle ropes’. Whoever should (so) dress, there is an offence of wrong-doing."

171 Now at that time the group of six monks put on householders’ upper garments. People … spread it about, saying: "Like householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: "Monks, you should not put on householders’ upper garments. Whoever should put one on, there is an offence of wrong-doing."

172 Now at that time the group of six monks dressed in loincloths. People … spread it about, saying: "Like a king’s shaven bearers with coils." They told this matter to the Lord. He said: "Monks, you should not dress in loincloths. Whoever should (so) dress, there is an offence of wrong-doing."

173 Now at that time the group of six monks carried a double carrying-pole. People … spread it about, saying: "Like a king’s shaven bearers with coils." They told this matter to the Lord. He said: "Monks, you should not carry a double carrying-pole. Whoever should carry one, there is an offence of wrong-doing. I allow, monks, a single carrying-pole, a carrying-pole for two bearers, a weight (carried) on the head, a weight (carried) on the shoulders, a weight (carried) on the hips, one hung on."

174 Now at that time monks did not chew tooth-wood; their mouths came to smell nasty. They told this matter to the Lord. He said:

---

175"Monks, there are these five disadvantages in not chewing tooth-wood: it is bad for the eyes, the mouth becomes nasty smelling, the channels of taste are not purified, phelgm and mucus get on food, one’s food is not enjoyed. These, monks, are the five disadvantages of not chewing tooth-wood.

176Monks, there are there five advantages in chewing tooth-wood: it is good for the eyes, the mouth does not become nasty smelling, the channels of taste are purified, phelgm and mucus do not get on food, one’s food is enjoyed. These, monks, are the five advantages of chewing tooth-wood. I allow, monks, tooth-wood."

177 Now at that time the group of six monks chewed long pieces of tooth-wood; they even flicked novices with these. They told this matter to the Lord.


He said: "Monks, a long piece of tooth-wood should not be chewed. Whoever should chew one, there is an offence of wrong-doing. I allow, monks, a piece of tooth-wood to be eight finger breadths (in length) at the most. And a novice should not be flicked with it. Whoever should flick him, there is an offence of wrong-doing."

178 Now at that time as a certain monk was chewing a piece of tooth-wood that was too short it became lodged in his throat. They told this matter to the Lord. He said: " Monks, too short a piece of tooth-wood should not be chewed. Whoever should chew one, there is an offence of wrong-doing. I allow, monks, a piece of tooth-wood to be four finger breadths (in length) at the least."

179 Now at that time the group of six monks set fire to a forest. People … spread it about, saying: "Like forest firers." They told this matter to the Lord. He said: "Monks, a forest should not be set on fire. Whoever should set one on fire, there is an offence of wrong-doing."

180 Now at that time dwelling-places were tangled over with grass. As the forest fires were burning (forests and so on) they burned the dwelling-places. Monks were doubtful whether to make a counter-fire to give protection. They told this matter to the Lord. He said: "I allow you, monks, if a forest fire is burning, to make a counter-fire to give protection."

181 Now at that time the group of six monks climbed a tree and jumped from tree to tree. People … spread it about, saying: "Like monkeys." They told this matter to the Lord. He said: "Monks, a tree should not be climbed. Whoever should climb one, there is an offence of wrong-doing."

182 Now at that time an elephant infested the way of a certain monk who was going to Sāvatthī through the Kosalan districts. Then that monk rushed up to the foot of a certain tree (but) being scrupulous did not climb the tree; the elephant went off by another (track). Then that monk, having reached Sāvatthī, told this matter to the monks. (The monks told this matter to the Lord). He said: " I allow you, monks, if there is a reason, to climb a tree to the height of a man, and as high as you like in cases of distress."

183 Now at that time Yameḷu and Tekula were the names of two monks who were brothers, brahmans by birth, with lovely voices, with lovely enunciation. They approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. As they were sitting down at a respectful distance, these monks spoke thus to the Lord: "At present, Lord, monks of various names, various clans, various social strata have gone forth from various families; these corrupt the speech of the Awakened One in (using) his own dialect. Now we, Lord, give the speech of the Awakened One in metrical form." The Awakened One, the Lord rebuked them, saying: "

How can you, foolish men, speak thus: ‘Now we, Lord, give the speech of the Awakened One in metrical form’? It is not, foolish men, for pleasing those who are not (yet) pleased … " And having rebuked them, having given reasoned talk, he addressed the monks, saying:

" Monks, the speech of the Awakened One should not be given in metrical form. Whoever should (so) give it, there is an offence of wrong-doing. I allow you, monks, to learn the speech of the Awakened One according to his own dialect."

184 Now at that time the group of six monks learnt metaphysics. People … spread it about, saying: "Like householders who enjoy pleasures of the senses." Monks heard these people who … spread it about. Then these monks told this matter to the Lord. He said: "Now, monks, can one who sees the essence (as being) in metaphysics attain to growth, increase, maturity in this dhamma and discipline?"

"This is not so, Lord."

"Or could one who sees the essence (as being) in this dhamma and discipline learn metaphysics?"

"This is not so, Lord."

"Monks, metaphysics should not be learnt. Whoever should learn them, there is an offence of wrong-doing."

---

185 Now at that time the group of six monks taught metaphysics. People … " … offence of wrong-doing."

186 Now at that time the group of six monks learnt worldly knowledge. People … " … offence of wrong-doing."

---

187 Now at that time the group of six monks taught worldly knowledge. People … " … offence of wrong-doing."

---

188 Now at that time the Lord, surrounded by a large assembly, sneezed while he was teaching dhamma. Monks, saying: "Lord, may the Lord live (long), may the wellfarer live (long)," made a loud noise, a great noise; the talk on dhamma was interrupted by this noise. Then the Lord addressed the monks, saying: "Now, monks, when (the phrase) ‘Long life’ is spoken to one who has sneezed, can he for this reason live or die?"

"That is not so, Lord."

"Monks, ‘Long life’ should not be said to one who has sneezed. Whoever should say it, there is an offence of wrong-doing."

189 Now at that time people said "May you live (long), honoured sirs" to monks who had sneezed. The monks, being scrupulous, did not respond. People … spread it about, saying: "How can these recluses, sons of the Sakyans not respond when (the phrase) ‘May you live (long), honoured sirs’ is being spoken to them?" They told this matter to the Lord. He said: "Monks, householders like lucky signs. I allow you, monks, when (the phrase) ‘May you live (long), honoured sirs’ is being spoken to you by householders to say, ‘Long life’ (to them)."

190 Now at that time the Lord, surrounded by a large assembly, was teaching dhamma sitting down. A certain monk had eaten garlic; he sat down to one side, thinking: "In case the monks are incommoded." The Lord saw that monk who was sitting down at one side; seeing him, he addressed the monks, saying: "Monks, why is this monk sitting to one side?"

"Lord, this monk has eaten garlic, so he sat down at one side, thinking: ‘In case the monks are incommoded’."

"But, monks, should that be eaten which, when eaten, can (make the eater) outside such a dhamma-talk as this?"

"That is not so, Lord."

"Monks, garlic should not be eaten. Whoever should eat it, there is an offence of wrong-doing."

---

191 Now at that time the venerable Sāriputta had wind in his stomach. Then the venerable Moggallāna the Great approached the venerable Sāriputta; having approached, he spoke thus to the venerable Sāriputta: "When you had wind in your stomach before, reverend Sāriputta, by what means did you get comfort?"

"I had garlic, your reverence." They told this matter to the Lord. He said: "I allow you, monks, to eat garlic in the case of illness."

192 Now at that time monks relieved themselves here, there and everywhere in a monastery; the monastery was soiled. They told this matter to the Lord. He said: "I allow you monks, to relieve yourselves at one side." The monastery became nasty smelling. "I allow you, monks, a vessel."Sitting down, it was painful. "I allow, monks, urinal shoes." The urinal shoes were public; monks were ashamed to relieve themselves. "I allow, monks, three (kinds of) fences to fence them in: a fence of bricks, a fence of stones, a fence of wood." The vessel being uncovered became nasty smelling. "I allow, monks, a lid."

193 Now at that time monks evacuated here, there and everywhere in a monastery. The monastery became nasty smelling. "I allow, monks, a cesspool." The facing of the cesspool fell in. "I allow you, monks, to pile up three (kinds of) pilings: a piling of bricks, a piling of stones, a piling of wood." The cesspool was too low to the ground … " … I allow, monks, a balustrade." Sitting inside, they fell off. "I allow you, monks, to evacuate having spread (something) and made a hole in the middle." Sitting down, it was painful. "I allow you, monks, privy shoes."

They evacuated outside. "I allow, monks, a trough." There was no wood for scraping. "I allow, monks, wood for scraping." There was no receptacle for scraping. "I allow, monks, a receptacle (for the wood) for scraping." The cesspool being uncovered became nasty smelling. "I allow, monks, a lid." Evacuating in the open air, they were bothered by the cold and heat. "I allow, monks, a hut for the privy." There was no door to the hut. "I allow, monks, a door … … swordfish teeth, the five (pieces of) cloth design, a bamboo for robes, a cord for robes."

194Now at that time a certain monk, weak through age, having evacuated, fell down as he was getting up. They told this matter to the Lord. He said: "I allow, monks, a chair with supports." The hut was not fenced in. "I allow, monks, three (kinds of) fences with which to fence it in: a fence of bricks, a fence of stones, a fence of wood."

There was no porch. "I allow, monks, a porch." There was no door to the porch. "I allow, monks, a door … … a cord to pull through." Powdered grass fell on to the porch … " … five (pieces of) cloth design." A cell became swampy … "I allow, monks, a drain for the water." There was no vessel for the water for rinsing. "I allow, monks, a vessel for the water for rinsing." There was no saucer for the water for rinsing. "I allow, monks, a saucer for the water for rinsing." They rinsed sitting down; it was painful. "I allow, monks, shoes to be worn for rinsing." The shoes for rinsing were public; monks were ashamed to rinse. "I allow, monks, three (kinds of) fences to fence them in: a fence of bricks, a fence of stones, a fence of wood." The vessel for the water for rinsing was uncovered; it was littered over with powdered grass and dust. "I allow, monks, a lid."

---

195 Now at that time the group of six monks indulged in bad habits like this: they planted and caused to be planted small flowering trees … and indulged in various bad habits. They told this matter to the Lord. He said: "Monks, various kinds of bad habits should not be indulged in. Whoever should indulge in them, should be dealt with according to the rule."

---

196 Now at the time when Kassapa of Uruvelā went forth many copper goods, wooden goods, clay goods accrued to the Order. Then it occurred to the monks: "Now, what copper goods are allowed by the Lord, what are not allowed? What wooden goods are allowed, what are not allowed? What clay goods are allowed, what are not allowed?" They told this matter to the Lord. Then the Lord on this occasion, in this connection, having given reasoned talk, addressed the monks, saying: "I allow, monks, all copper goods except a weapon; all wooden goods except a sofa, a divan, a wooden bowl, wooden shoes; all clay goods except a (clay-foot-) scrubber and a large earthen vessel."

197Told is the Fifth Section: that on Minor Matters

---

198 This is its key:

199 Against a tree, and against a post, and against a wall,
on a rubbing-board (using a) gandha(-bba hand instrument), a string,
having plunged into, a scrubber, scab,
and age, ordinary mode with the hand.

200 And also ear-ornaments, chains,
ornamental strings of beads for the throat should not be worn,
ornamental girdles, bangles, armlets, bracelets, finger rings,

201Long, with a comb, with a snake’s hood instrument,
with the hands, with beeswax, with oily water,
sores in a mirror and bowl of water, ointment, with paste and chunan,

202 They smeared, and painting the limbs, painting the faces, both these,
disease of the eyes, and the mountain top, long-drawn, intoning, outside,

203 Mango peels, with whole (mangoes), a snake, and he cut off, sandal wood,
various kinds, bases of bowls, gold, thick, jags,

204 Carved, was spoiled, nasty smelling, in the heat, were broken, by a solid bench,
plaster flooring, grass (mat), piece of cloth, a stand, and on a wicker stand,

---

205 A bag, and a strap at the edge, thread made for tying,
a peg, and on a couch, and on a chair, on a lap, in a sunshade, opened,

206 A gourd, a water-pot, a skull, odd bits, waste-tub,
split open, handle, gold, feathers and rind, a tube,

207 And yeast, barley-meal, powdered stone, beeswax, gum,
misshapen at the corners, tying, uneven place, on the ground, old and was (not) enough,

208 A mark, and a false thread, unwashed, damp, sandals,
fingers, and a thimble, a small bowl, a bag, tyings,

209 In the open air, low to the ground, and also a piling, they were inconvenienced,
they fell off, powdered grass, a smearing inside and out,

---

210 Whitewash and treatment with black colouring and red chalk,
wreathwork, creeperwork, swordfish teeth, strips (of cloth)

211 And a bamboo and cord for robes—the Leader allowed (these).
And they went away having left, a kaṭhina frame was split,

212 Was twisted out of position, and on to a wall, they went along taking in a bowl,
a bag, and a thread for tying, having tied, sandals,

213 On a road water that was not allowable,
strainer, little piece of cloth,

214 regulation water-pot, two monks, the Sage reached Vesālī,
Double (water-strainer), filter, he allowed a strainer.

215 By mosquitoes, very ill through sumptuous (foods) and Jīvaka,
Place for pacing up and down in, bathroom, in an uneven place, low to the ground,

---

216 three pilings, they were inconvenienced, stairs, balustrade, railing,
In the open air, powdered grass, a smearing inside and out

217whitewash and treatment with black colouring and red chalk
Wreathwork creeperwork swordfish teeth strips (of cloth)

218 bamboo and cord for robes, and it may be built high to the ground,
A piling, staircase and balustrade, a door, doorpost and lintel,

219 a hollow like a mortar, a small upper projection, and a post, a "monkey’s head,"
A pin, a (stick used as a) bolt, a keyhole, and pulling through, a cord,

---

220 a facing, and a pipe for steam, and in the middle, clay for the face,
And nasty smelling, it scorched, a receptacle for water, a saucer,

221 and it did not make them sweat, swampy, to wash, one may make a drain,
And a chair, about a porch, work, gravel, stones, a drain,

222 naked, on the ground, when it rained, three coverings there,
A well, and it fell in, by means of a creeper, by means of a waistband,

223 a well-sweep, hand-wheel, a wheel, many vessels were broken,
Copper, wooden, strips of animals’ hides, a hall, grass, a lid,

224 a trough, a pool, a fence, swampy, and about a drain,
Cooled down, a tank, and stale, with a curving roof,

225 for four months, and lay down to sleep, and a piece of felt, and it should not be allotted,
Chased (cushions), a stand, eating they would share one,

---

226 Vaḍḍha, and Bodhi, tread on it, little jar, (clay foot-) scrubber, broom,
Stone pebble and scum as a foot-rubber,

227 fan, palmyra-whisk, and also a mosquito fan, a chowry,
Sunshade, and without, in a monastery—the three—with string, agreement,

228 ruminator, lumps of boiled rice, long nails, they cut, painful fingers,
Down to the blood, and to the height, the twenty, long-haired,

229 razor, whetstone, razor-case, piece of felt, a barber’s equipment,
They trimmed beards, they let them grow, goat’s beard, four cornered arrangement,

---

230 on their chests and on their stomachs, whiskers, removed the hair on their bodies,
Illness, scissors, a sore, long, and with a piece of crystal,

231 grey hair, stopped, and various kinds of copper goods, a store,
And lolling, a bandage, strings, tickets, (waist-)band,

232 those of many strands, like the head of a water-snake,
like tambourine drums, those like chains,

233 a strip of cotton cloth and one with a well made end
householders’ undergarments: the elephant’s trunk,
the fish arrangement, the four cornered arrangement.

234 Palmyra whisk, hundred jungle-ropes, having put on householders’ upper garments,
loin cloths, double carrying-pole, toothwood, on flicking,

235 Lodged in the throat, and a forest, counterfire, a tree, and by an elephant,
Yamelu (and Tekula), they learnt metaphysics, they taught it,

---

236 Worldly knowledge, he sneezed, good luck, and he ate,
affliction of wind, and it was soiled, nasty smelling, painful, shoes,

237 They were ashamed, nasty smelling (un-) covered, and they did it here and there,
nasty smelling, cesspool, it fell in, high to the ground, and about a piling,

238 Staircase, balustrade, inside, painful and shoes,
outside, a tub and wood, and a stick, uncovered,

239 A hut tor the privy, both a door as well as a doorpost and lintel,
a hollow like a mortar, an upper projection, a post, and a "monkey’s head,"

---

240 A pin, a bolt, a keyhole, and a hole for pulling (cord) through as well as
a cord, a smearing inside and out, whitewash and black colouring

241 Wreathwork creeperwork swordfish five strips of cloth (design)
a bamboo and a cord for robes, weak through age, a fence,

242 And about a porch, as before, and gravel, flagstones,
(water) remained, a drain, and also a vessel, a saucer,

243 Painful, shame, a lid, and they indulged in bad habits.
He allowed copper goods a weapon being excepted.

244 A sofa and divan, a wooden bowl and shoes being excepted—
the Great Sage allowed all (other) goods made of wood.

245 And the Truth-finder, a (clay foot-) scrubber and an earthern vessel having been excepted,
compassionate, allowed also all (other) goods made of clay.

---

246 The character of whatever matter, if equal to the preceding,
even if it is brief, is known from the context in the key.

247 Thus the hundred and ten matters in the Minor Matters in the discipline
are based on what is dhamma indeed—also there is help for the well behaved.

248 The expert in discipline is well trained, friendly in mind, very well behaved,
bringing light, steadfast, worthy of honour, one who has heard much.

1 tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā rukkhe kāyaṃ ugghaṃsenti, ūrumpi bāhumpi urampi piṭṭhimpi. manussā ujjhāyanti khiyyanti vipācenti— "kathañhi nāma samaṇā sakyaputtiyā nahāyamānā rukkhe kāyaṃ ugghaṃsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā"ti. assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṇghaṃ sannipātāpetvā bhikkhū paṭipucchi— "saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū nahāyamānā rukkhe kāyaṃ ugghaṃsenti, ūrumpi bāhumpi urampi piṭṭhimpī"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā—  "ananucchavikaṃ, bhikkhave, tesaṃ moghapurisānaṃ ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. kathañhi nāma te, bhikkhave, moghapurisā nahāyamānā rukkhe kāyaṃ ugghaṃsessanti, ūrumpi bāhumpi urampi piṭṭhimpi? netaṃ, bhikkhave, appasannānaṃ vā pasādāya … pe …   vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "na, bhikkhave, nahāyamānena bhikkhunā rukkhe kāyo ugghaṃsetabbo. yo ugghaṃseyya, āpatti dukkaṭassā"ti.

2 tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā thambhe kāyaṃ ugghaṃsenti, ūrumpi bāhumpi urampi piṭṭhimpi. manussā ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma samaṇā sakyaputtiyā nahāyamānā thambhe kāyaṃ ugghaṃsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā"ti. assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe …   "saccaṃ, bhagavā"ti … pe …   vigarahitvā … pe …   dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "na, bhikkhave, nahāyamānena bhikkhunā thambhe kāyo ugghaṃsetabbo. yo ugghaṃseyya, āpatti dukkaṭassā"ti.

---

3 tena kho pana samayena chabbaggiyā bhikkhū nahāyamānā kuṭṭe kāyaṃ ugghaṃsenti, ūrumpi bāhumpi urampi piṭṭhimpi. manussā ujjhāyanti khiyyanti vipācenti— "kathañhi nāma samaṇā sakyaputtiyā nahāyamānā kuṭṭe kāyaṃ ugghaṃsessanti, ūrumpi bāhumpi urampi piṭṭhimpi, seyyathāpi mallamuṭṭhikā gāmamoddavā"ti … pe … "na, bhikkhave, nahāyamānena bhikkhunā kuṭṭe kāyo ugghaṃsetabbo. yo ugghaṃseyya, āpatti dukkaṭassā"ti.

4 tena kho pana samayena chabbaggiyā bhikkhū aṭṭāne nahāyanti. manussā ujjhāyanti khiyyanti vipācenti … pe …   seyyathāpi gihī kāmabhogino"ti. assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe …   "saccaṃ, bhagavā"ti … pe …   vigarahitvā … pe … dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "na, bhikkhave, aṭṭāne nahāyitabbaṃ. yo nahāyeyya, āpatti dukkaṭassā"ti.

---

5 tena kho pana samayena chabbaggiyā bhikkhū gandhabbahatthakena nahāyanti. manussā ujjhāyanti khiyyanti vipācenti … pe …   seyyathāpi gihī kāmabhogino"ti. assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe …   "na, bhikkhave, gandhabbahatthakena nahāyitabbaṃ. yo nahāyeyya, āpatti dukkaṭassā"ti.

6 tena kho pana samayena chabbaggiyā bhikkhū kuruvindakasuttiyā nahāyanti. manussā ujjhāyanti khiyyanti vipācenti … pe …   seyyathāpi gihī kāmabhoginoti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, kuruvindakasuttiyā nahāyitabbaṃ. yo nahāyeyya, āpatti dukkaṭassā"ti.

7 tena kho pana samayena chabbaggiyā bhikkhū viggayha parikammaṃ kārāpenti. manussā ujjhāyanti khiyyanti vipācenti … pe …   seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, viggayha parikammaṃ kārāpetabbaṃ. yo kārāpeyya, āpatti dukkaṭassā"ti.

8 tena kho pana samayena chabbaggiyā bhikkhū mallakena nahāyanti. manussā ujjhāyanti khiyyanti vipācenti … pe …   seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, mallakena nahāyitabbaṃ. yo nahāyeyya, āpatti dukkaṭassā"ti.

---

9 tena kho pana samayena aññatarassa bhikkhuno kacchurogābādho hoti. na tassa vinā mallakena phāsu hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, gilānassa akatamallakan"ti.

10 tena kho pana samayena aññataro bhikkhu jarādubbalo nahāyamāno na sakkoti attano kāyaṃ ugghaṃsetuṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ukkāsikan"ti.

11 tena kho pana samayena bhikkhū piṭṭhiparikammaṃ kātuṃ kukkuccāyanti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, puthupāṇikan"ti.

---

12 tena kho pana samayena chabbaggiyā bhikkhū vallikaṃ dhārenti … pe …   pāmangaṃ dhārenti … pe …   kaṇṭhasuttakaṃ dhārenti … pe …   kaṭisuttakaṃ dhārenti … pe …   ovaṭṭikaṃ dhārenti … pe …   kāyuraṃ dhārenti … pe …   hatthābharaṇaṃ dhārenti … pe … angulimuddikaṃ dhārenti. manussā ujjhāyanti khiyyanti vipācenti … pe …   seyyathāpi gihī kāmabhogino"ti. assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. "saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū vallikaṃ dhārenti … pe …   pāmangaṃ dhārenti, kaṇṭhasuttakaṃ dhārenti, kaṭisuttakaṃ dhārenti, ovaṭṭikaṃ dhārenti, kāyuraṃ dhārenti, hatthābharaṇaṃ dhārenti, angulimuddikaṃ dhārentī"ti? "saccaṃ, bhagavā"ti … pe …   vigarahitvā … pe …   dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "na, bhikkhave, vallikā dhāretabbā … pe …   na pāmango dhāretabbo …   na kaṇṭhasuttakaṃ dhāretabbaṃ …   na kaṭisuttakaṃ dhāretabbaṃ …   na ovaṭṭikaṃ dhāretabbaṃ …   na kāyuraṃ dhāretabbaṃ …   na hatthābharaṇaṃ dhāretabbaṃ …   na angulimuddikā dhāretabbā. yo dhāreyya, āpatti dukkaṭassā"ti.

---

13 tena kho pana samayena chabbaggiyā bhikkhū dīghe kese dhārenti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, dīghā kesā dhāretabbā. yo dhāreyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, dumāsikaṃ vā duvangulaṃ vā"ti.

14 tena kho pana samayena chabbaggiyā bhikkhū kocchena kese osaṇṭhenti … pe … phaṇakena kese osaṇṭhenti, hatthaphaṇakena kese osaṇṭhenti, sitthatelakena kese osaṇṭhenti, udakatelakena kese osaṇṭhenti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, kocchena kesā osaṇṭhetabbā … pe …   na sitthatelakena kesā osaṇṭhetabbā …   na udakatelakena kesā osaṇṭhetabbā. yo osaṇṭheyya, āpatti dukkaṭassā"ti.

15 tena kho pana samayena chabbaggiyā bhikkhū ādāsepi udakapattepi mukhanimittaṃ olokenti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, ādāse vā udakapatte vā mukhanimittaṃ oloketabbaṃ. yo olokeyya, āpatti dukkaṭassā"ti.

16 tena kho pana samayena aññatarassa bhikkhuno mukhe vaṇo hoti. so bhikkhū pucchi—  "kīdiso me, āvuso, vaṇo"ti? bhikkhū evamāhaṃsu—  "ediso te, āvuso vaṇo"ti. so na saddahati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ābādhappaccayā ādāse vā udakapatte vā mukhanimittaṃ oloketun"ti.

17 tena kho pana samayena chabbaggiyā bhikkhū mukhaṃ ālimpanti … pe …   mukhaṃ ummaddenti, mukhaṃ cuṇṇenti, manosilikāya mukhaṃ lañchenti, angarāgaṃ karonti, mukharāgaṃ karonti, angarāgamukharāgaṃ karonti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, mukhaṃ ālimpitabbaṃ … pe …   na mukhaṃ ummadditabbaṃ, na mukhaṃ cuṇṇetabbaṃ, na manosilikāya mukhaṃ lañchetabbaṃ, na angarāgo kātabbo, na mukharāgo kātabbo, na angarāgamukharāgo kātabbo. yo kareyya, āpatti dukkaṭassā"ti.

18 tena kho pana samayena aññatarassa bhikkhuno cakkhurogābādho hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ābādhappaccayā mukhaṃ ālimpitun"ti.

19 tena kho pana samayena rājagahe giraggasamajjo hoti. chabbaggiyā bhikkhū giraggasamajjaṃ dassanāya agamaṃsu. manussā ujjhāyanti khiyyanti vipācenti— "kathañhi nāma samaṇā sakyaputtiyā naccampi gītampi vāditampi dassanāya gacchissanti, seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, naccaṃ vā gītaṃ vā vāditaṃ vā dassanāya gantabbaṃ. yo gaccheyya, āpatti dukkaṭassā"ti.

20 tena kho pana samayena chabbaggiyā bhikkhū āyatakena gītassarena dhammaṃ gāyanti. manussā ujjhāyanti khiyyanti vipācenti—  "yatheva mayaṃ gāyāma, evamevime samaṇā sakyaputtiyā āyatakena gītassarena dhammaṃ gāyantī"ti. assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. ye te bhikkhū appicchā … pe …   te ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma chabbaggiyā bhikkhū āyatakena gītassarena dhammaṃ gāyissantī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. "saccaṃ kira, bhikkhave … pe …   "saccaṃ, bhagavā"ti … pe …   dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "pañcime, bhikkhave, ādīnavā āyatakena gītassarena dhammaṃ gāyantassa. attanāpi tasmiṃ sare sārajjati, parepi tasmiṃ sare sārajjanti, gahapatikāpi ujjhāyanti, sarakuttimpi nikāmayamānassa samādhissa bhango hoti, pacchimā janatā diṭṭhānugatiṃ āpajjati—  ime kho, bhikkhave, pañca ādīnavā āyatakena gītassarena dhammaṃ gāyantassa. na, bhikkhave, āyatakena gītassarena dhammo gāyitabbo. yo gāyeyya, āpatti dukkaṭassā"ti.

21 tena kho pana samayena bhikkhū sarabhaññe kukkuccāyanti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, sarabhaññan"ti.

22 tena kho pana samayena chabbaggiyā bhikkhū bāhiralomiṃ uṇṇiṃ dhārenti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bāhiyalomi uṇṇi dhāretabbā. yo dhāreyya, āpatti dukkaṭassā"ti.

---

23 tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa ārāme ambā phalino honti. raññā māgadhena seniyena bimbisārena anuññātaṃ hoti— "yathāsukhaṃ ayyā ambaṃ paribhuñjantū"ti. chabbaggiyā bhikkhū taruṇaññeva ambaṃ pātāpetvā paribhuñjiṃsu. rañño ca māgadhassa seniyassa bimbisārassa ambena attho hoti. atha kho rājā māgadho seniyo bimbisāro manusse āṇāpesi— "gacchatha, bhaṇe, ārāmaṃ gantvā ambaṃ āharathā"ti. "evaṃ, devā"ti kho te manussā rañño māgadhassa seniyassa bimbisārassa paṭissutvā ārāmaṃ gantvā ārāmapālaṃ etadavocuṃ—  "devassa, bhaṇe, ambena attho, ambaṃ dethā"ti. "natthāyyā, ambaṃ. taruṇaññeva ambaṃ pātāpetvā bhikkhū paribhuñjiṃsū"ti. atha kho te manussā rañño māgadhassa seniyassa bimbisārassa etamatthaṃ ārocesuṃ. "suparibhuttaṃ, bhaṇe, ayyehi ambaṃ, api ca bhagavatā mattā vaṇṇitā"ti. manussā ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma samaṇā sakyaputtiyā na mattaṃ jānitvā rañño ambaṃ paribhuñjissantī"ti. assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, ambaṃ paribhuñjitabbaṃ. yo paribhuñjeyya, āpatti dukkaṭassā"ti.

24 tena kho pana samayena aññatarassa pūgassa saṇghabhattaṃ hoti. sūpe ambapesikāyo pakkhittā honti. bhikkhū kukkuccāyantā nappaṭiggaṇhanti … pe … "paṭiggaṇhatha, bhikkhave, paribhuñjatha. anujānāmi, bhikkhave, ambapesikan"ti.

25 tena kho pana samayena aññatarassa pūgassa saṇghabhattaṃ hoti. te na pariyāpuṇiṃsu ambapesikaṃ kātuṃ, bhattagge sakaleheva ambehi denti. bhikkhū kukkuccāyantā nappaṭiggaṇhanti. "paṭiggaṇhatha, bhikkhave, paribhuñjatha. anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjituṃ— aggiparicitaṃ, satthaparicitaṃ, nakhaparicitaṃ, abījaṃ, nibbattabījaññeva pañcamaṃ. anujānāmi, bhikkhave, imehi pañcahi samaṇakappehi phalaṃ paribhuñjitun"ti.

26 tena kho pana samayena aññataro bhikkhu ahinā daṭṭho kālankato hoti. bhagavato etamatthaṃ ārocesuṃ. "na hi nūna so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phari. sace hi so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṃ kareyya. katamāni cattāri ahirājakulāni? virūpakkhaṃ ahirājakulaṃ, erāpathaṃ ahirājakulaṃ, chabyāputtaṃ ahirājakulaṃ, kaṇhāgotamaṃ ahirājakulaṃ. na hi nūna so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phari. sace hi so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṃ kareyya. anujānāmi, bhikkhave, imāni cattāri ahirājakulāni mettena cittena pharituṃ, attaguttiyā attarakkhāya attaparittaṃ kātuṃ. evañca pana, bhikkhave, kātabbaṃ—

27 ‘virūpakkhehi me mettaṃ,
mettaṃ erāpathehi me;
chabyāputtehi me mettaṃ,
mettaṃ kaṇhāgotamakehi ca.

28 apādakehi me mettaṃ,
mettaṃ dvipādakehi me;
catuppadehi me mettaṃ,
mettaṃ bahuppadehi me.

29 mā maṃ apādako hiṃsi,
mā maṃ hiṃsi dvipādako;
mā maṃ catuppado hiṃsi,
mā maṃ hiṃsi bahuppado.

30 sabbe sattā sabbe pāṇā,
sabbe bhūtā ca kevalā;
sabbe bhadrāni passantu,
mā kiñci pāpamāgamā.

31 appamāṇo buddho,
appamāṇo dhammo;
appamāṇo saṇgho,
pamāṇavantāni sarīsapāni.

32 ahi vicchikā satapadī,
uṇṇanābhi sarabū mūsikā;
katā me rakkhā kataṃ me parittaṃ,
paṭikkamantu bhūtāni;
sohaṃ namo bhagavato,
namo sattannaṃ sammāsambuddhānan’"ti.

---

33 tena kho pana samayena aññataro bhikkhu anabhiratiyā pīḷito attano angajātaṃ chindi. bhagavato etamatthaṃ ārocesuṃ. "aññamhi so, bhikkhave, moghapuriso chetabbamhi, aññaṃ chindi. na, bhikkhave, attano angajātaṃ chetabbaṃ. yo chindeyya, āpatti thullaccayassā"ti.

34 tena kho pana samayena rājagahakassa seṭṭhissa mahagghassa candanassa candanagaṇṭhi uppannā hoti. atha kho rājagahakassa seṭṭhissa etadahosi— "yannūnāhaṃ imāya candanagaṇṭhiyā pattaṃ lekhāpeyyaṃ. lekhañca me paribhogaṃ bhavissati, pattañca dānaṃ dassāmī"ti. atha kho rājagahako seṭṭhi tāya candanagaṇṭhiyā pattaṃ lekhāpetvā sikkāya uḍḍitvā veḷagge ālaggetvā veḷuparamparāya bandhitvā evamāha—  "yo samaṇo vā brāhmaṇo vā arahā ceva iddhimā ca dinnaṃyeva pattaṃ oharatū"ti. atha kho pūraṇo kassapo yena rājagahako seṭṭhi tenupasankami, upasankamitvā rājagahakaṃ seṭṭhiṃ etadavoca— "ahañhi, gahapati, arahā ceva iddhimā ca, dehi me pattan"ti. "sace, bhante, āyasmā arahā ceva iddhimā ca dinnaṃyeva pattaṃ oharatū"ti. atha kho makkhali gosālo …   ajito kesakambalo …   pakudho kaccāyano …   sañcayo belaṭṭhaputto … nigaṇṭho nāṭaputto yena rājagahako seṭṭhi tenupasankami, upasankamitvā rājagahakaṃ seṭṭhiṃ etadavoca—  "ahañhi, gahapati, arahā ceva iddhimā ca, dehi me pattan"ti. "sace, bhante, āyasmā arahā ceva iddhimā ca, dinnaṃyeva pattaṃ oharatū"ti.

35 tena kho pana samayena āyasmā ca mahāmoggallāno āyasmā ca piṇḍolabhāradvājo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pavisiṃsu. atha kho āyasmā piṇḍolabhāradvājo āyasmantaṃ mahāmoggallānaṃ etadavoca—  "āyasmā kho mahāmoggallāno arahā ceva iddhimā ca. gacchāvuso, moggallāna, etaṃ pattaṃ ohara. tuyheso patto"ti. "āyasmā kho bhāradvājo arahā ceva iddhimā ca. gacchāvuso, bhāradvāja, etaṃ pattaṃ ohara. tuyheso patto"ti. atha kho āyasmā piṇḍolabhāradvājo vehāsaṃ abbhuggantvā taṃ pattaṃ gahetvā tikkhattuṃ rājagahaṃ anupariyāyi.

36 tena kho pana samayena rājagahako seṭṭhi saputtadāro sake nivesane ṭhito hoti pañjaliko namassamāno—  idheva, bhante, ayyo bhāradvājo amhākaṃ nivesane patiṭṭhātūti. atha kho āyasmā piṇḍolabhāradvājo rājagahakassa seṭṭhissa nivesane patiṭṭhāsi. atha kho rājagahako seṭṭhi āyasmato piṇḍolabhāradvājassa hatthato pattaṃ gahetvā mahagghassa khādanīyassa pūretvā āyasmato piṇḍolabhāradvājassa adāsi. atha kho āyasmā piṇḍolabhāradvājo taṃ pattaṃ gahetvā ārāmaṃ agamāsi. assosuṃ kho manussā—  ayyena kira piṇḍolabhāradvājena rājagahakassa seṭṭhissa patto ohāritoti. te ca manussā uccāsaddā mahāsaddā āyasmantaṃ piṇḍolabhāradvājaṃ piṭṭhito piṭṭhito anubandhiṃsu.

37 assosi kho bhagavā uccāsaddaṃ mahāsaddaṃ; sutvāna āyasmantaṃ ānandaṃ āmantesi— "kiṃ nu kho so, ānanda, uccāsaddo mahāsaddo"ti? "āyasmatā, bhante, piṇḍolabhāradvājena rājagahakassa seṭṭhissa patto ohārito. assosuṃ kho, bhante, manussā—  ayyena kira piṇḍolabhāradvājena rājagahakassa seṭṭhissa patto ohāritoti. te ca, bhante, manussā uccāsaddā mahāsaddā āyasmantaṃ piṇḍolabhāradvājaṃ piṭṭhito piṭṭhito anubandhā. so eso, bhante, bhagavā uccāsaddo mahāsaddo"ti.

38 atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṇghaṃ sannipātāpetvā āyasmantaṃ piṇḍolabhāradvājaṃ paṭipucchi—  "saccaṃ kira tayā, bhāradvāja, rājagahakassa seṭṭhissa patto ohārito"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā—  "ananucchavikaṃ, bhāradvāja, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. kathañhi nāma tvaṃ, bhāradvāja, chavassa dārupattassa kāraṇā gihīnaṃ uttari manussadhammaṃ iddhipāṭihāriyaṃ dassessasi. seyyathāpi, bhāradvāja, mātugāmo chavassa māsakarūpassa kāraṇā kopinaṃ dasseti; evameva kho tayā, bhāradvāja, chavassa dārupattassa kāraṇā gihīnaṃ uttari manussadhammaṃ iddhipāṭihāriyaṃ dassitaṃ. netaṃ, bhāradvāja, appasannānaṃ vā pasādāya … pe … vigarahitvā … pe …   dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "na, bhikkhave, gihīnaṃ uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassetabbaṃ. yo dasseyya, āpatti dukkaṭassa. bhindathetaṃ, bhikkhave, dārupattaṃ sakalikaṃ sakalikaṃ katvā, bhikkhūnaṃ añjanupapisanaṃ detha. na ca, bhikkhave, dārupatto dhāretabbo. yo dhāreyya, āpatti dukkaṭassā"ti.

39 tena kho pana samayena chabbaggiyā bhikkhū uccāvace patte dhārenti sovaṇṇamayaṃ rūpiyamayaṃ. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, sovaṇṇamayo patto dhāretabbo … pe …   na rūpiyamayo patto dhāretabbo …   na maṇimayo patto dhāretabbo …   na veḷuriyamayo patto dhāretabbo …   na phalikamayo patto dhāretabbo …   na kaṃsamayo patto dhāretabbo …   na kācamayo patto dhāretabbo …   na tipumayo patto dhāretabbo …   na sīsamayo patto dhāretabbo …   na tambalohamayo patto dhāretabbo. yo dhāreyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, dve patte—  ayopattaṃ, mattikāpattan"ti.

40 tena kho pana samayena pattamūlaṃ ghaṃsiyati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, pattamaṇḍalan"ti.

---

41 tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni pattamaṇḍalāni dhārenti sovaṇṇamayaṃ rūpiyamayaṃ. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, uccāvacāni pattamaṇḍalāni dhāretabbāni. yo dhāreyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, dve pattamaṇḍalāni—  tipumayaṃ, sīsamayan"ti. bahalāni maṇḍalāni na acchupiyanti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, likhitun"ti. valī honti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, makaradantakaṃ chinditun"ti.

42 tena kho pana samayena chabbaggiyā bhikkhū citrāni pattamaṇḍalāni dhārenti rūpakākiṇṇāni bhittikammakatāni. tāni rathikāyapi dassentā āhiṇḍanti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, citrāni pattamaṇḍalāni dhāretabbāni rūpakākiṇṇāni bhittikammakatāni. yo dhāreyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, pakatimaṇḍalan"ti.

---

43 tena kho pana samayena bhikkhū sodakaṃ pattaṃ paṭisāmenti. patto dussati. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, sodako patto paṭisāmetabbo. yo paṭisāmeyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, otāpetvā pattaṃ paṭisāmetun"ti.

44 tena kho pana samayena bhikkhū sodakaṃ pattaṃ otāpenti. patto duggandho hoti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, sodako patto otāpetabbo. yo otāpeyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, vodakaṃ katvā otāpetvā pattaṃ paṭisāmetun"ti.

45 tena kho pana samayena bhikkhū uṇhe pattaṃ nidahanti. pattassa vaṇṇo dussati. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, uṇhe patto nidahitabbo. yo nidaheyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, muhuttaṃ uṇhe otāpetvā pattaṃ paṭisāmetun"ti.

46 tena kho pana samayena sambahulā pattā ajjhokāse anādhārā nikkhittā honti. vātamaṇḍalikāya āvaṭṭetvā pattā bhijjiṃsu. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, pattādhārakan"ti.

47 tena kho pana samayena bhikkhū miḍḍhante pattaṃ nikkhipanti. paripatitvā patto bhijjati. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, miḍḍhante patto nikkhipitabbo. yo nikkhipeyya, āpatti dukkaṭassā"ti.

48 tena kho pana samayena bhikkhū paribhaṇḍante pattaṃ nikkhipanti. paripatitvā patto bhijjati. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, paribhaṇḍante patto nikkhipitabbo. yo nikkhipeyya, āpatti dukkaṭassā"ti.

49 tena kho pana samayena bhikkhū chamāya pattaṃ nikkujjanti. oṭṭho ghaṃsiyati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, tiṇasanthārakan"ti. tiṇasanthārako upacikāhi khajjati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, coḷakan"ti. coḷakaṃ upacikāhi khajjati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, pattamāḷakan"ti. pattamāḷako paripatitvā patto bhijjati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, pattakuṇḍolikan"ti. pattakuṇḍolikāya patto ghaṃsiyati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, pattatthavikan"ti. aṃsabaddhako na hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, aṃsabaddhakaṃ bandhanasuttakan"ti.

50 tena kho pana samayena bhikkhū bhittikhilepi nāgadantakepi pattaṃ laggenti. paripatitvā patto bhijjati. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, patto laggetabbo. yo laggeyya, āpatti dukkaṭassā"ti.

51 tena kho pana samayena bhikkhū mañce pattaṃ nikkhipanti, satisammosā nisīdantā ottharitvā pattaṃ bhindenti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, mañce patto nikkhipitabbo. yo nikkhipeyya, āpatti dukkaṭassā"ti.

52 tena kho pana samayena bhikkhū pīṭhe pattaṃ nikkhipanti, satisammosā nisīdantā ottharitvā pattaṃ bhindenti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, pīṭhe patto nikkhipitabbo. yo nikkhipeyya, āpatti dukkaṭassā"ti.

53 tena kho pana samayena bhikkhū anke pattaṃ nikkhipanti, satisammosā uṭṭhahanti. paripatitvā patto bhijjati. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, anke patto nikkhipitabbo. yo nikkhipeyya, āpatti dukkaṭassā"ti.

54 tena kho pana samayena bhikkhū chatte pattaṃ nikkhipanti. vātamaṇḍalikāya chattaṃ ukkhipiyati paripatitvā patto bhijjati. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, chatte patto nikkhipitabbo. yo nikkhipeyya, āpatti dukkaṭassā"ti.

55 tena kho pana samayena bhikkhū pattahatthā kavāṭaṃ paṇāmenti. kavāṭo āvaṭṭitvā patto bhijjati. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, pattahatthena kavāṭaṃ paṇāmetabbaṃ. yo paṇāmeyya, āpatti dukkaṭassā"ti.

56 tena kho pana samayena bhikkhū tumbakaṭāhe piṇḍāya caranti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi titthiyā"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, tumbakaṭāhe piṇḍāya caritabbaṃ. yo careyya, āpatti dukkaṭassā"ti.

57 tena kho pana samayena bhikkhū ghaṭikaṭāhe piṇḍāya caranti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi titthiyā"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, ghaṭikaṭāhe piṇḍāya caritabbaṃ. yo careyya, āpatti dukkaṭassā"ti.

58 tena kho pana samayena aññataro bhikkhu sabbapaṃsukūliko hoti. so chavasīsassa pattaṃ dhāreti. aññatarā itthī passitvā bhītā vissaramakāsi—  "abhuṃ me pisāco vatāyan"ti. manussā ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma samaṇā sakyaputtiyā chavasīsassa pattaṃ dhāressanti, seyyathāpi pisācillikā"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, chavasīsassa patto dhāretabbo. yo dhāreyya, āpatti dukkaṭassa. na ca, bhikkhave, sabbapaṃsukūlikena bhavitabbaṃ. yo bhaveyya, āpatti dukkaṭassā"ti.

59 tena kho pana samayena bhikkhū calakānipi aṭṭhikānipi ucchiṭṭhodakampi pattena nīharanti. manussā ujjhāyanti khiyyanti vipācenti—  "yasmiṃ yevime samaṇā sakyaputtiyā bhuñjanti sova nesaṃ paṭiggaho"ti. bhagavato etamatthaṃ ārocesuṃ. "na bhikkhave, calakāni vā aṭṭhikāni vā ucchiṭṭhodakaṃ vā pattena nīharitabbaṃ. yo nīhareyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, paṭiggahan"ti.

60 tena kho pana samayena bhikkhū hatthena vipphāḷetvā cīvaraṃ sibbenti. cīvaraṃ vilomikaṃ hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, satthakaṃ namatakan"ti.

61 tena kho pana samayena saṇghassa daṇḍasatthakaṃ uppannaṃ hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, daṇḍasatthakan"ti.

62 tena kho pana samayena chabbaggiyā bhikkhū uccāvace satthakadaṇḍe dhārenti sovaṇṇamayaṃ rūpiyamayaṃ. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, uccāvacā satthakadaṇḍā dhāretabbā. yo dhāreyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, aṭṭhimayaṃ dantamayaṃ visāṇamayaṃ naḷamayaṃ veḷumayaṃ kaṭṭhamayaṃ jatumayaṃ phalamayaṃ lohamayaṃ sankhanābhimayan"ti.

63 tena kho pana samayena bhikkhū kukkuṭapattenapi veḷupesikāyapi cīvaraṃ sibbenti. cīvaraṃ dussibbitaṃ hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, sūcin"ti. sūciyo kaṇṇakitāyo honti … pe …   "anujānāmi, bhikkhave, sūcināḷikan"ti. sūcināḷikāyapi kaṇṇakitāyo honti … pe …   "anujānāmi, bhikkhave, kiṇṇena pūretun"ti. kiṇṇepi kaṇṇakitāyo honti … pe …   "anujānāmi, bhikkhave, sattuyā pūretun"ti. sattuyāpi kaṇṇakitāyo honti … pe …   "anujānāmi, bhikkhave, saritakan"ti. saritakepi kaṇṇakitāyo honti … pe …   "anujānāmi, bhikkhave, madhusitthakena sāretun"ti. saritakaṃ paribhijjati … pe …   "anujānāmi, bhikkhave, saritakasipāṭikan"ti.

64 tena kho pana samayena bhikkhū tattha tattha khilaṃ nikkhaṇitvā sambandhitvā cīvaraṃ sibbenti. cīvaraṃ vikaṇṇaṃ hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, kathinaṃ kathinarajjuṃ tattha tattha obandhitvā cīvaraṃ sibbetun"ti. visame kathinaṃ pattharanti. kathinaṃ paribhijjati … pe …   "na, bhikkhave, visame kathinaṃ pattharitabbaṃ. yo patthareyya, āpatti dukkaṭassā"ti.

65 chamāya kathinaṃ pattharanti. kathinaṃ paṃsukitaṃ hoti … pe …   "anujānāmi, bhikkhave, tiṇasanthārakan"ti. kathinassa anto jīrati … pe …   "anujānāmi, bhikkhave, anuvātaṃ paribhaṇḍaṃ āropetun"ti. kathinaṃ nappahoti … pe … "anujānāmi, bhikkhave, daṇḍakathinaṃ bidalakaṃ salākaṃ vinandhanarajjuṃ vinandhanasuttaṃ vinandhitvā cīvaraṃ sibbetun"ti. suttantarikāyo visamā honti … pe …   "anujānāmi, bhikkhave, kaḷimbhakan"ti. suttā vankā honti … pe … "anujānāmi, bhikkhave, moghasuttakan"ti.

66 tena kho pana samayena bhikkhū adhotehi pādehi kathinaṃ akkamanti. kathinaṃ dussati. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, adhotehi pādehi kathinaṃ akkamitabbaṃ. yo akkameyya, āpatti dukkaṭassā"ti.

67 tena kho pana samayena bhikkhū allehi pādehi kathinaṃ akkamanti. kathinaṃ dussati. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, allehi pādehi kathinaṃ akkamitabbaṃ. yo akkameyya, āpatti dukkaṭassā"ti.

68 tena kho pana samayena bhikkhū saupāhanā kathinaṃ akkamanti. kathinaṃ dussati. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, saupāhanena kathinaṃ akkamitabbaṃ. yo akkameyya, āpatti dukkaṭassā"ti.

69 tena kho pana samayena bhikkhū cīvaraṃ sibbantā anguliyā paṭiggaṇhanti. anguliyo dukkhā honti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, paṭiggahan"ti.

70 tena kho pana samayena chabbaggiyā bhikkhū uccāvace paṭiggahe dhārenti sovaṇṇamayaṃ rūpiyamayaṃ. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, uccāvacā paṭiggahā dhāretabbā. yo dhāreyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, aṭṭhimayaṃ … pe …   sankhanābhimayan"ti.

71 tena kho pana samayena sūciyopi satthakāpi paṭiggahāpi nassanti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, āvesanavitthakan"ti. āvesanavitthake samākulā honti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, paṭiggahathavikan"ti. aṃsabaddhako na hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, aṃsabaddhakaṃ bandhanasuttakan"ti.

72 tena kho pana samayena bhikkhū abbhokāse cīvaraṃ sibbantā sītenapi uṇhenapi kilamanti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, kathinasālaṃ kathinamaṇḍapan"ti. kathinasālā nīcavatthukā hoti, udakena otthariyyati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, uccavatthukaṃ kātun"ti. cayo paripatati … pe …   "anujānāmi, bhikkhave, cinituṃ tayo caye—  iṭṭhakācayaṃ, silācayaṃ, dārucayan"ti. ārohantā vihaññanti … pe …   "anujānāmi, bhikkhave, tayo sopāne—  iṭṭhakāsopānaṃ, silāsopānaṃ, dārusopānan"ti. ārohantā paripatanti … pe … "anujānāmi, bhikkhave, ālambanabāhan"ti. kathinasālāya tiṇacuṇṇaṃ paripatati … pe …   "anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṃ kātuṃ— setavaṇṇaṃ kāḷavaṇṇaṃ gerukaparikammaṃ mālākammaṃ latākammaṃ makaradantakaṃ pañcapaṭikaṃ cīvaravaṃsaṃ cīvararajjukan"ti.

73 tena kho pana samayena bhikkhū cīvaraṃ sibbetvā tattheva kathinaṃ ujjhitvā pakkamanti, undūrehipi upacikāhipi khajjati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, kathinaṃ sangharitun"ti. kathinaṃ paribhijjati … pe … "anujānāmi, bhikkhave, goghaṃsikāya kathinaṃ sangharitun"ti. kathinaṃ viniveṭhiyati … pe …   "anujānāmi, bhikkhave, bandhanarajjun"ti.

74 tena kho pana samayena bhikkhū kuṭṭepi thambhepi kathinaṃ ussāpetvā pakkamanti. paripatitvā kathinaṃ bhijjati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhittikhile vā nāgadante vā laggetun"ti.

75 atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmi. tena kho pana samayena bhikkhū sūcikampi satthakampi bhesajjampi pattena ādāya gacchanti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhesajjatthavikan"ti. aṃsabaddhako na hoti … pe …   "anujānāmi, bhikkhave, aṃsabaddhakaṃ bandhanasuttakan"ti.

76 tena kho pana samayena aññataro bhikkhu upāhanāyo kāyabandhanena bandhitvā gāmaṃ piṇḍāya pāvisi. aññataro upāsako taṃ bhikkhuṃ abhivādento upāhanāyo sīsena ghaṭṭeti. so bhikkhu manku ahosi. atha kho so bhikkhu ārāmaṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. bhikkhū bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, upāhanatthavikan"ti. aṃsabaddhako na hoti … pe … "anujānāmi, bhikkhave, aṃsabaddhakaṃ bandhanasuttakan"ti.

---

77 tena kho pana samayena antarāmagge udakaṃ akappiyaṃ hoti. parissāvanaṃ na hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, parissāvanan"ti. coḷakaṃ nappahoti … pe …   "anujānāmi, bhikkhave, kaṭacchuparissāvanan"ti. coḷakaṃ nappahoti … pe …   "anujānāmi, bhikkhave, dhammakaraṇan"ti.

78 tena kho pana samayena dve bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. eko bhikkhu anācāraṃ ācarati. dutiyo bhikkhu taṃ bhikkhuṃ etadavoca— "mā, āvuso, evarūpaṃ akāsi. netaṃ kappatī"ti. so tasmiṃ upanandhi. atha kho so bhikkhu pipāsāya pīḷito upanaddhaṃ bhikkhuṃ etadavoca—  "dehi me, āvuso, parissāvanaṃ, pānīyaṃ pivissāmī"ti. upanaddho bhikkhu na adāsi. so bhikkhu pipāsāya pīḷito kālamakāsi. atha kho so bhikkhu ārāmaṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. "kiṃ pana tvaṃ, āvuso, parissāvanaṃ yāciyamāno na adāsī"ti? "evamāvuso"ti. ye te bhikkhū appicchā … pe …   te ujjhāyanti khiyyanti vipācenti— "kathañhi nāma bhikkhu parissāvanaṃ yāciyamāno na dassatī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṇghaṃ sannipātāpetvā taṃ bhikkhuṃ paṭipucchi—  "saccaṃ kira tvaṃ, bhikkhu, parissāvanaṃ yāciyamāno na adāsī"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā—  "ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. kathañhi nāma tvaṃ, moghapurisa, parissāvanaṃ yāciyamāno na dassasi. netaṃ, moghapurisa, appasannānaṃ vā pasādāya … pe …   vigarahitvā … pe …   dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "na, bhikkhave, addhānamaggappaṭipannena bhikkhunā parissāvanaṃ yāciyamānena na dātabbaṃ. yo na dadeyya, āpatti dukkaṭassa. na ca, bhikkhave, aparissāvanakena addhāno paṭipajjitabbo. yo paṭipajjeyya, āpatti dukkaṭassa. sace na hoti parissāvanaṃ vā dhammakaraṇo vā, sanghāṭikaṇṇopi adhiṭṭhātabbo—  iminā parissāvetvā pivissāmī"ti. atha kho bhagavā anupubbena cārikaṃ caramāno yena vesālī tadavasari. tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. tena kho pana samayena bhikkhū navakammaṃ karonti. parissāvanaṃ na sammati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, daṇḍaparissāvanan"ti. daṇḍaparissāvanaṃ na sammati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ottharakan"ti.

---

79 tena kho pana samayena bhikkhū makasehi ubbāḷhā honti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, makasakuṭikan"ti.

80 tena kho pana samayena vesāliyaṃ paṇītānaṃ bhattānaṃ bhattapaṭipāṭi aṭṭhitā hoti. bhikkhū paṇītāni bhojanāni bhuñjitvā abhisannakāyā honti bahvābādhā. atha kho jīvako komārabhacco vesāliṃ agamāsi kenacideva karaṇīyena. addasā kho jīvako komārabhacco bhikkhū abhisannakāye bahvābādhe. disvāna yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca—  "etarahi, bhante, bhikkhū abhisannakāyā bahvābādhā. sādhu, bhante, bhagavā bhikkhūnaṃ cankamañca jantāgharañca anujānātu. evaṃ bhikkhū appābādhā bhavissantī"ti. atha kho bhagavā jīvakaṃ komārabhaccaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. atha kho jīvako komārabhacco bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "anujānāmi, bhikkhave, cankamañca jantāgharañcā"ti.

81 tena kho pana samayena bhikkhū visame cankame cankamanti. pādā dukkhā honti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, samaṃ kātun"ti. cankamo nīcavatthuko hoti. udakena otthariyyati … pe …   "anujānāmi, bhikkhave, uccavatthukaṃ kātun"ti. cayo paripatati … pe …   "anujānāmi, bhikkhave, cinituṃ tayo caye—  iṭṭhakācayaṃ, silācayaṃ, dārucayan"ti. ārohantā vihaññanti … pe … "anujānāmi, bhikkhave, tayo sopāne—  iṭṭhakāsopānaṃ, silāsopānaṃ, dārusopānan"ti. ārohantā paripatanti … pe …   "anujānāmi, bhikkhave, ālambanabāhan"ti.

82 tena kho pana samayena bhikkhū cankame cankamantā paripatanti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, cankamanavedikan"ti.

83 tena kho pana samayena bhikkhū ajjhokāse cankamantā sītenapi uṇhenapi kilamanti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, cankamanasālan"ti. cankamanasālāyaṃ tiṇacuṇṇaṃ paripatati … pe …   "anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṃ kātuṃ—  setavaṇṇaṃ kāḷavaṇṇaṃ gerukaparikammaṃ mālākammaṃ latākammaṃ makaradantakaṃ pañcapaṭikaṃ cīvaravaṃsaṃ cīvararajjun"ti. jantāgharaṃ nīcavatthukaṃ hoti, udakena otthariyyati … pe … "anujānāmi, bhikkhave, uccavatthukaṃ kātun"ti. cayo paripatati … pe …   "anujānāmi, bhikkhave, cinituṃ tayo caye—  iṭṭhakācayaṃ, silācayaṃ, dārucayan"ti. ārohantā vihaññanti … pe …   "anujānāmi, bhikkhave, tayo sopāne—  iṭṭhakāsopānaṃ, silāsopānaṃ, dārusopānan"ti. ārohantā paripatanti … pe …   "anujānāmi, bhikkhave, ālambanabāhan"ti. jantāgharassa kavāṭaṃ na hoti … pe …   "anujānāmi, bhikkhave, kavāṭaṃ piṭṭhasanghāṭaṃ udukkhalikaṃ uttarapāsakaṃ aggaḷavaṭṭiṃ kapisīsakaṃ sūcikaṃ ghaṭikaṃ tāḷacchiddaṃ āviñchanachiddaṃ āviñchanarajjun"ti. jantāgharassa kuṭṭapādo jīrati … pe …   "anujānāmi, bhikkhave, maṇḍalikaṃ kātun"ti. jantāgharassa dhūmanettaṃ na hoti … pe …   "anujānāmi, bhikkhave, dhūmanettan"ti.

84 tena kho pana samayena bhikkhū khuddake jantāghare majjhe aggiṭṭhānaṃ karonti. upacāro na hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, khuddake jantāghare ekamantaṃ aggiṭṭhānaṃ kātuṃ, mahallake majjhe"ti. jantāghare aggi mukhaṃ ḍahati … pe …   "anujānāmi, bhikkhave, mukhamattikan"ti. hatthe mattikaṃ tementi … pe …   "anujānāmi, bhikkhave, mattikādoṇikan"ti. mattikā duggandhā hoti … pe …   "anujānāmi, bhikkhave, vāsetun"ti. jantāghare aggi kāyaṃ ḍahati … pe … "anujānāmi, bhikkhave, udakaṃ atiharitun"ti. pātiyāpi pattenapi udakaṃ atiharanti … pe …   "anujānāmi, bhikkhave, udakaṭṭhānaṃ, udakasarāvakan"ti. jantāgharaṃ tiṇacchadanaṃ na sedeti … pe …   "anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṃ kātun"ti. jantāgharaṃ cikkhallaṃ hoti … pe …   "anujānāmi, bhikkhave, santharituṃ tayo santhare—  iṭṭhakāsantharaṃ, silāsantharaṃ, dārusantharan"ti. cikkhallaṃyeva hoti … pe …   "anujānāmi, bhikkhave, dhovitun"ti. udakaṃ santiṭṭhati … pe …   "anujānāmi, bhikkhave, udakaniddhamanan"ti.

85 tena kho pana samayena bhikkhū jantāghare chamāya nisīdanti, gattāni kaṇḍūvanti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, jantāgharapīṭhan"ti. tena kho pana samayena jantāgharaṃ aparikkhittaṃ hoti … pe … "anujānāmi, bhikkhave, parikkhipituṃ tayo pākāre—  iṭṭhakāpākāraṃ, silāpākāraṃ, dārupākāran"ti. koṭṭhako na hoti … pe …   "anujānāmi, bhikkhave, koṭṭhakan"ti. koṭṭhako nīcavatthuko hoti, udakena otthariyyati … pe …   "anujānāmi, bhikkhave, uccavatthukaṃ kātun"ti. cayo paripatati … pe …   "anujānāmi, bhikkhave, cinituṃ tayo caye—  iṭṭhakācayaṃ, silācayaṃ, dārucayan"ti. ārohantā vihaññanti … pe …   "anujānāmi, bhikkhave, tayo sopāne—  iṭṭhakāsopānaṃ, silāsopānaṃ, dārusopānan"ti. ārohantā paripatanti … pe …   "anujānāmi, bhikkhave, ālambanabāhan"ti. koṭṭhakassa kavāṭaṃ na hoti … pe …   "anujānāmi, bhikkhave, kavāṭaṃ piṭṭhasanghāṭaṃ udukkhalikaṃ uttarapāsakaṃ aggaḷavaṭṭiṃ kapisīsakaṃ sūcikaṃ ghaṭikaṃ tāḷacchiddaṃ āviñchanachiddaṃ āviñchanarajjun"ti. koṭṭhake tiṇacuṇṇaṃ paripatati … pe …   "anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṃ kātuṃ—  setavaṇṇaṃ kāḷavaṇṇaṃ gerukaparikammaṃ mālākammaṃ latākammaṃ makaradantakaṃ pañcapaṭikan"ti. pariveṇaṃ cikkhallaṃ hoti … pe …   "anujānāmi, bhikkhave, marumbaṃ upakiritun"ti. na pariyāpuṇanti … pe …   "anujānāmi, bhikkhave, padarasilaṃ nikkhipitun"ti. udakaṃ santiṭṭhati … pe …   "anujānāmi, bhikkhave, udakaniddhamanan"ti.

---

86 tena kho pana samayena bhikkhū naggā naggaṃ abhivādenti … pe …   naggā naggaṃ abhivādāpenti, naggā naggassa parikammaṃ karonti, naggā naggassa parikammaṃ kārāpenti, naggā naggassa denti, naggā paṭiggaṇhanti, naggā khādanti, naggā bhuñjanti, naggā sāyanti, naggā pivanti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, naggena naggo abhivādetabbo … pe …   na naggena abhivādetabbaṃ …   na naggena naggo abhivādāpetabbo …   na naggena abhivādāpetabbaṃ …   na naggena naggassa parikammaṃ kātabbaṃ …   na naggena naggassa parikammaṃ kārāpetabbaṃ …   na naggena naggassa dātabbaṃ …   na naggena paṭiggahetabbaṃ …   na naggena khāditabbaṃ …   na naggena bhuñjitabbaṃ …   na naggena sāyitabbaṃ …   na naggena pātabbaṃ. yo piveyya, āpatti dukkaṭassā"ti.

87 tena kho pana samayena bhikkhū jantāghare chamāya cīvaraṃ nikkhipanti. cīvaraṃ paṃsukitaṃ hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, cīvaravaṃsaṃ cīvararajjun"ti. deve vassante cīvaraṃ ovassati … pe …   "anujānāmi, bhikkhave, jantāgharasālan"ti. jantāgharasālā nīcavatthukā hoti, udakena otthariyyati … pe …   "anujānāmi, bhikkhave, uccavatthukaṃ kātun"ti. cayo paripatati … pe …   "anujānāmi, bhikkhave, cinituṃ … pe …   ārohantā vihaññanti … pe … ārohantā paripatanti … pe …   "anujānāmi, bhikkhave, ālambanabāhan"ti. jantāgharasālāya tiṇacuṇṇaṃ paripatati … pe …   "anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṃ kātuṃ … pe …   cīvaravaṃsaṃ cīvararajjun"ti.

88 tena kho pana samayena bhikkhū jantāgharepi udakepi parikammaṃ kātuṃ kukkuccāyanti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, tisso paṭicchādiyo—  jantāgharapaṭicchādiṃ, udakapaṭicchādiṃ, vatthapaṭicchādin"ti.

---

89 tena kho pana samayena jantāghare udakaṃ na hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, udapānan"ti. udapānassa kūlaṃ lujjati … pe … "anujānāmi, bhikkhave, cinituṃ tayo caye—  iṭṭhakācayaṃ, silācayaṃ, dārucayan"ti. udapāno nīcavatthuko hoti, udakena otthariyyati … pe …   "anujānāmi, bhikkhave, uccavatthukaṃ kātun"ti. cayo paripatati … pe …   ārohantā vihaññanti … pe … ārohantā paripatanti … pe …   "anujānāmi, bhikkhave, ālambanabāhan"ti.

90 tena kho pana samayena bhikkhū vallikāyapi kāyabandhanenapi udakaṃ vāhenti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, udakavāhanarajjun"ti. hatthā dukkhā honti … pe …   "anujānāmi, bhikkhave, tulaṃ karakaṭakaṃ cakkavaṭṭakan"ti. bhājanā bahū bhijjanti … pe …   "anujānāmi, bhikkhave, tayo vārake—  lohavārakaṃ, dāruvārakaṃ, cammakkhaṇḍan"ti.

91 tena kho pana samayena bhikkhū ajjhokāse udakaṃ vāhentā sītenapi uṇhenapi kilamanti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, udapānasālan"ti. udapānasālāya tiṇacuṇṇaṃ paripatati … pe …   "anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṃ kātuṃ—  setavaṇṇaṃ kāḷavaṇṇaṃ gerukaparikammaṃ mālākammaṃ latākammaṃ makaradantakaṃ pañcapaṭikaṃ cīvaravaṃsaṃ cīvararajjun"ti. udapāno apāruto hoti, tiṇacuṇṇehipi paṃsukehipi okiriyyati … pe …   "anujānāmi, bhikkhave, apidhānan"ti. udakabhājanaṃ na saṃvijjati … pe …   "anujānāmi, bhikkhave, udakadoṇiṃ udakakaṭāhan"ti.

---

92 tena kho pana samayena bhikkhū ārāme tahaṃ tahaṃ nahāyanti. ārāmo cikkhallo hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, candanikan"ti. candanikā pākaṭā hoti. bhikkhū hiriyanti nahāyituṃ … pe …   "anujānāmi, bhikkhave, parikkhipituṃ tayo pākāre—  iṭṭhakāpākāraṃ, silāpākāraṃ, dārupākāran"ti. candanikā cikkhallā hoti … pe …   "anujānāmi, bhikkhave, santharituṃ tayo santhare— iṭṭhakāsantharaṃ, silāsantharaṃ, dārusantharan"ti. udakaṃ santiṭṭhati … pe … "anujānāmi, bhikkhave, udakaniddhamanan"ti.

93 tena kho pana samayena bhikkhūnaṃ gattāni sītigatāni honti. bhagavato etamatthaṃ ārocesuṃ … pe …   "anujānāmi, bhikkhave, udakapuñchaniṃ coḷakenapi paccuddharitun"ti.

94 tena kho pana samayena aññataro upāsako saṇghassa atthāya pokkharaṇiṃ kāretukāmo hoti. bhagavato etamatthaṃ ārocesuṃ … pe …   "anujānāmi, bhikkhave, pokkharaṇin"ti. pokkharaṇiyā kūlaṃ lujjati … pe …   "anujānāmi, bhikkhave, cinituṃ tayo caye—  iṭṭhakācayaṃ, silācayaṃ, dārucayan"ti. ārohantā vihaññanti … pe … "anujānāmi, bhikkhave, tayo sopāne—  iṭṭhakāsopānaṃ, silāsopānaṃ, dārusopānan"ti. ārohantā paripatanti … pe …   "anujānāmi, bhikkhave, ālambanabāhan"ti. pokkharaṇiyā udakaṃ purāṇaṃ hoti … pe …   "anujānāmi, bhikkhave, udakamātikaṃ udakaniddhamanan"ti.

95 tena kho pana samayena aññataro bhikkhu saṇghassa atthāya nillekhaṃ jantāgharaṃ kattukāmo hoti. bhagavato etamatthaṃ ārocesuṃ … pe …   "anujānāmi, bhikkhave, nillekhaṃ jantāgharan"ti.

96 tena kho pana samayena chabbaggiyā bhikkhū cātumāsaṃ nisīdanena vippavasanti. bhagavato etamatthaṃ ārocesuṃ … pe …   "na, bhikkhave, cātumāsaṃ nisīdanena vippavasitabbaṃ. yo vippavaseyya, āpatti dukkaṭassā"ti.

97 tena kho pana samayena chabbaggiyā bhikkhū pupphābhikiṇṇesu sayanesu sayanti. manussā vihāracārikaṃ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti— "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, pupphābhikiṇṇesu sayanesu sayitabbaṃ. yo sayeyya, āpatti dukkaṭassā"ti.

98 tena kho pana samayena manussā gandhampi mālampi ādāya ārāmaṃ āgacchanti. bhikkhū kukkuccāyantā na paṭiggaṇhanti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, gandhaṃ gahetvā kavāṭe pañcangulikaṃ dātuṃ, pupphaṃ gahetvā vihāre ekamantaṃ nikkhipitun"ti.

99 tena kho pana samayena saṇghassa namatakaṃ uppannaṃ hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, namatakan"ti. atha kho bhikkhūnaṃ etadahosi— "namatakaṃ adhiṭṭhātabbaṃ nu kho udāhu vikappetabban"ti … pe …   "na, bhikkhave, namatakaṃ adhiṭṭhātabbaṃ, na vikappetabban"ti.

100 tena kho pana samayena chabbaggiyā bhikkhū āsittakūpadhāne bhuñjanti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ … pe …   "na, bhikkhave, āsittakūpadhāne bhuñjitabbaṃ. yo bhuñjeyya, āpatti dukkaṭassā"ti.

101 tena kho pana samayena aññataro bhikkhu gilāno hoti. so bhuñjamāno na sakkoti hatthena pattaṃ sandhāretuṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, maḷorikan"ti.

102 tena kho pana samayena chabbaggiyā bhikkhū ekabhājanepi bhuñjanti … pe … ekathālakepi pivanti, ekamañcepi tuvaṭṭenti, ekattharaṇāpi tuvaṭṭenti, ekapāvuraṇāpi tuvaṭṭenti, ekattharaṇapāvuraṇāpi tuvaṭṭenti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, ekabhājane bhuñjitabbaṃ … pe …   na ekathālake pātabbaṃ … na ekamañce tuvaṭṭitabbaṃ …   na ekattharaṇā tuvaṭṭitabbaṃ …   na ekapāvuraṇā tuvaṭṭitabbaṃ …   na ekattharaṇapāvuraṇā tuvaṭṭitabbaṃ. yo tuvaṭṭeyya, āpatti dukkaṭassā"ti.

---

103 tena kho pana samayena vaḍḍho licchavī mettiyabhūmajakānaṃ bhikkhūnaṃ sahāyo hoti. atha kho vaḍḍho licchavī yena mettiyabhūmajakā bhikkhū tenupasankami, upasankamitvā mettiyabhūmajake bhikkhū etadavoca—  "vandāmi, ayyā"ti. evaṃ vutte, mettiyabhūmajakā bhikkhū nālapiṃsu. dutiyampi kho vaḍḍho licchavī mettiyabhūmajake bhikkhū etadavoca—  "vandāmi, ayyā"ti. dutiyampi kho mettiyabhūmajakā bhikkhū nālapiṃsu. tatiyampi kho vaḍḍho licchavī mettiyabhūmajake bhikkhū etadavoca—  "vandāmi, ayyā"ti. tatiyampi kho mettiyabhūmajakā bhikkhū nālapiṃsu. "kyāhaṃ ayyānaṃ aparajjhāmi, kissa maṃ ayyā nālapantī"ti? "tathā hi pana tvaṃ, āvuso vaḍḍha, amhe dabbena mallaputtena viheṭhiyamāne ajjhupekkhasī"ti. "kyāhaṃ, ayyā, karomī"ti? "sace kho tvaṃ, āvuso vaḍḍha, iccheyyāsi, ajjeva bhagavā āyasmantaṃ dabbaṃ mallaputtaṃ nāsāpeyyā"ti. "kyāhaṃ, ayyā, karomi, kiṃ mayā sakkā kātun"ti? "ehi tvaṃ, āvuso vaḍḍha, yena bhagavā tenupasankama, upasankamitvā bhagavantaṃ evaṃ vadehi—  ‘idaṃ, bhante, nacchannaṃ nappatirūpaṃ. yāyaṃ, bhante, disā abhayā anītikā anupaddavā sāyaṃ disā sabhayā saītikā saupaddavā; yato nivātaṃ tato savātaṃ; udakaṃ maññe ādittaṃ; ayyena me dabbena mallaputtena pajāpati dūsitā’"ti.

104 "evaṃ, ayyā"ti kho vaḍḍho licchavī mettiyabhūmajakānaṃ bhikkhūnaṃ paṭissutvā yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho vaḍḍho licchavī bhagavantaṃ etadavoca—  "idaṃ, bhante, nacchannaṃ nappatirūpaṃ. yāyaṃ, bhante, disā abhayā anītikā anupaddavā sāyaṃ disā sabhayā saītikā saupaddavā; yato nivātaṃ tato savātaṃ; udakaṃ maññe ādittaṃ; ayyena me dabbena mallaputtena pajāpati dūsitā"ti.

105 atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṇghaṃ sannipātāpetvā āyasmantaṃ dabbaṃ mallaputtaṃ paṭipucchi—  "sarasi tvaṃ, dabba, evarūpaṃ kattā yathāyaṃ vaḍḍho āhā"ti? "yathā maṃ, bhante, bhagavā jānātī"ti. dutiyampi kho bhagavā … pe …   tatiyampi kho bhagavā āyasmantaṃ dabbaṃ mallaputtaṃ etadavoca— "sarasi tvaṃ, dabba, evarūpaṃ kattā yathāyaṃ vaḍḍho āhā"ti? "yathā maṃ, bhante, bhagavā jānātī"ti. "na kho, dabba, dabbā evaṃ nibbeṭhenti. sace tayā kataṃ, katanti vadehi; sace akataṃ, akatanti vadehī"ti. "yato ahaṃ, bhante, jāto nābhijānāmi supinantenapi methunaṃ dhammaṃ paṭisevitā, pageva jāgaro"ti. atha kho bhagavā bhikkhū āmantesi—  "tena hi, bhikkhave, saṇgho vaḍḍhassa licchavissa pattaṃ nikkujjatu, asambhogaṃ saṇghena karotu.

106 aṭṭhahi, bhikkhave, angehi samannāgatassa upāsakassa patto nikkujjitabbo— bhikkhūnaṃ alābhāya parisakkati, bhikkhūnaṃ anatthāya parisakkati, bhikkhūnaṃ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhū bhikkhūhi bhedeti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṇghassa avaṇṇaṃ bhāsati. anujānāmi, bhikkhave, imehi aṭṭhahangehi samannāgatassa upāsakassa pattaṃ nikkujjituṃ. evañca pana, bhikkhave, nikkujjitabbo. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—

107 ‘suṇātu me, bhante, saṇgho. vaḍḍho licchavī āyasmantaṃ dabbaṃ mallaputtaṃ amūlikāya sīlavipattiyā anuddhaṃseti. yadi saṇghassa pattakallaṃ, saṇgho vaḍḍhassa licchavissa pattaṃ nikkujjeyya, asambhogaṃ saṇghena kareyya. esā ñatti.

108 suṇātu me, bhante, saṇgho. vaḍḍho licchavī āyasmantaṃ dabbaṃ mallaputtaṃ amūlikāya sīlavipattiyā anuddhaṃseti. saṇgho vaḍḍhassa licchavissa pattaṃ nikkujjati, asambhogaṃ saṇghena karoti. yassāyasmato khamati vaḍḍhassa licchavissa pattassa nikkujjanā, asambhogaṃ saṇghena karaṇaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

109 nikkujjito saṇghena vaḍḍhassa licchavissa patto, asambhogo saṇghena. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’"ti.

---

110 atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena vaḍḍhassa licchavissa nivesanaṃ tenupasankami, upasankamitvā vaḍḍhaṃ licchaviṃ etadavoca—  "saṇghena te, āvuso vaḍḍha, patto nikkujjito. asambhogosi saṇghenā"ti. atha kho vaḍḍho licchavī—  saṇghena kira me patto nikkujjito, asambhogomhi kira saṇghenāti—  tattheva mucchito papato. atha kho vaḍḍhassa licchavissa mittāmaccā ñātisālohitā vaḍḍhaṃ licchaviṃ etadavocuṃ—  "alaṃ, āvuso vaḍḍha, mā soci, mā paridevi. mayaṃ bhagavantaṃ pasādessāma bhikkhusaṇghañcā"ti.

111 atha kho vaḍḍho licchavī saputtadāro samittāmacco sañātisālohito allavattho allakeso yena bhagavā tenupasankami, upasankamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca—  "accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ ayyaṃ dabbaṃ mallaputtaṃ amūlikāya sīlavipattiyā anuddhaṃsesiṃ. tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā"ti. "taggha tvaṃ, āvuso vaḍḍha, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ dabbaṃ mallaputtaṃ amūlikāya sīlavipattiyā anuddhaṃsesi. yato ca kho tvaṃ, āvuso vaḍḍha, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. vuḍḍhihesā, āvuso vaḍḍha, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī"ti. atha kho bhagavā bhikkhū āmantesi—  "tena hi, bhikkhave, saṇgho vaḍḍhassa licchavissa pattaṃ ukkujjatu, sambhogaṃ saṇghena karotu.

112 aṭṭhahi, bhikkhave, angehi samannāgatassa upāsakassa patto ukkujjitabbo—  na bhikkhūnaṃ alābhāya parisakkati, na bhikkhūnaṃ anatthāya parisakkati, na bhikkhūnaṃ avāsāya parisakkati, na bhikkhū akkosati paribhāsati, na bhikkhū bhikkhūhi bhedeti, na buddhassa avaṇṇaṃ bhāsati, na dhammassa avaṇṇaṃ bhāsati, na saṇghassa avaṇṇaṃ bhāsati. anujānāmi, bhikkhave, imehi aṭṭhahangehi samannāgatassa upāsakassa pattaṃ ukkujjituṃ. evañca pana, bhikkhave, ukkujjitabbo. tena, bhikkhave, vaḍḍhena licchavinā saṇghaṃ upasankamitvā ekaṃsaṃ uttarāsangaṃ karitvā bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo—  ‘saṇghena me, bhante, patto nikkujjito, asambhogomhi saṇghena. sohaṃ, bhante, sammā vattāmi, lomaṃ pātemi, netthāraṃ vattāmi, saṇghaṃ pattukkujjanaṃ yācāmī’ti. dutiyampi yācitabbo. tatiyampi yācitabbo. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—

113 ‘suṇātu me, bhante, saṇgho. saṇghena vaḍḍhassa licchavissa patto nikkujjito, asambhogo saṇghena. so sammā vattati, lomaṃ pāteti, netthāraṃ vattati, saṇghaṃ pattukkujjanaṃ yācati. yadi saṇghassa pattakallaṃ, saṇgho vaḍḍhassa licchavissa pattaṃ ukkujjeyya, sambhogaṃ saṇghena kareyya. esā ñatti.

114 suṇātu me, bhante, saṇgho. saṇghena vaḍḍhassa licchavissa patto nikkujjito, asambhogo saṇghena. so sammā vattati, lomaṃ pāteti, netthāraṃ vattati, saṇghaṃ pattukkujjanaṃ yācati. saṇgho vaḍḍhassa licchavissa pattaṃ ukkujjati, sambhogaṃ saṇghena karoti. yassāyasmato khamati vaḍḍhassa licchavissa pattassa ukkujjanā, sambhogaṃ saṇghena karaṇaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

115 ukkujjito saṇghena vaḍḍhassa licchavissa patto, sambhogo saṇghena. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’"ti.

---

116 atha kho bhagavā vesāliyaṃ yathābhirantaṃ viharitvā yena bhaggā tena cārikaṃ pakkāmi. anupubbena cārikaṃ caramāno yena bhaggā tadavasari. tatra sudaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti, anajjhāvuttho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. atha kho bodhi rājakumāro sañcikāputtaṃ māṇavaṃ āmantesi—  "ehi tvaṃ, samma sañcikāputta, yena bhagavā tenupasankama, upasankamitvā mama vacanena bhagavato pāde sirasā vanda; appābādhaṃ appātankaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha—  ‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṃ appātankaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. evañca vadehi— ‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṇghenā’"ti. "evaṃ, bho"ti kho sañcikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasankami, upasankamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho sañcikāputto māṇavo bhagavantaṃ etadavoca—  "bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātankaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. evañca vadeti—  ‘adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṇghenā’"ti. adhivāsesi bhagavā tuṇhībhāvena. atha kho sañcikāputto māṇavo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasankami, upasankamitvā bodhiṃ rājakumāraṃ etadavoca—  "avocumha kho mayaṃ bhoto vacanena taṃ bhavantaṃ gotamaṃ—  ‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātankaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. evañca vadeti—  adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṇghenā’ti. adhivutthañca pana samaṇena gotamenā"ti.

117 atha kho bodhi rājakumāro tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā, kokanadañca pāsādaṃ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañcikāputtaṃ māṇavaṃ āmantesi—  "ehi tvaṃ, samma sañcikāputta, yena bhagavā tenupasankama, upasankamitvā bhagavato kālaṃ ārocehi—  ‘kālo, bhante, niṭṭhitaṃ bhattan’"ti. "evaṃ, bho"ti kho sañcikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasankami, upasankamitvā bhagavato kālaṃ ārocesi—  "kālo, bho gotama, niṭṭhitaṃ bhattan"ti.

118 atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṃ tenupasankami. tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti, bhagavantaṃ āgamayamāno. addasā kho bodhi rājakumāro bhagavantaṃ dūratova āgacchantaṃ. disvāna tato paccuggantvā bhagavantaṃ abhivādetvā purekkhatvā yena kokanado pāsādo tenupasankami. atha kho bhagavā pacchimasopānakaḷevaraṃ nissāya aṭṭhāsi. atha kho bodhi rājakumāro bhagavantaṃ etadavoca—  "akkamatu, bhante, bhagavā dussāni, akkamatu sugato dussāni, yaṃ mama assa dīgharattaṃ hitāya sukhāyā"ti. evaṃ vutte, bhagavā tuṇhī ahosi. dutiyampi kho … pe …   tatiyampi kho bodhi rājakumāro bhagavantaṃ etadavoca—  "akkamatu, bhante, bhagavā dussāni, akkamatu sugato dussāni, yaṃ mama assa dīgharattaṃ hitāya sukhāyā"ti. atha kho bhagavā āyasmantaṃ ānandaṃ apalokesi. atha kho āyasmā ānando bodhiṃ rājakumāraṃ etadavoca—  "saṃharantu, rājakumāra, dussāni. na bhagavā celapaṭikaṃ akkamissati pacchimaṃ janataṃ tathāgato anukampatī"ti.

119 atha kho bodhi rājakumāro dussāni saṃharāpetvā uparikokanade pāsāde āsanaṃ paññapesi. atha kho bhagavā kokanadaṃ pāsādaṃ abhiruhitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṇghena. atha kho bodhi rājakumāro buddhappamukhaṃ bhikkhusaṇghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ, ekamantaṃ nisīdi. ekamantaṃ nisinnaṃ kho bodhiṃ rājakumāraṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "na, bhikkhave, celapaṭikā akkamitabbā. yo akkameyya, āpatti dukkaṭassā"ti.

---

120 tena kho pana samayena aññatarā itthī apagatagabbhā bhikkhū nimantetvā dussaṃ paññapetvā etadavoca—  "akkamatha, bhante, dussan"ti. bhikkhū kukkuccāyantā na akkamanti. "akkamatha, bhante, dussaṃ mangalatthāyā"ti. bhikkhū kukkuccāyantā na akkamiṃsu. atha kho sā itthī ujjhāyati khiyyati vipāceti—  "kathañhi nāma ayyā mangalatthāya yāciyamānā celapaṭikaṃ na akkamissantī"ti. assosuṃ kho bhikkhū tassā itthiyā ujjhāyantiyā khiyyantiyā vipācentiyā. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. "gihī, bhikkhave, mangalikā. anujānāmi, bhikkhave, gihīnaṃ mangalatthāya yāciyamānena celapaṭikaṃ akkamitun"ti.

121 tena kho pana samayena bhikkhū dhotapādakaṃ akkamituṃ kukkuccāyanti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, dhotapādakaṃ akkamitun"ti.

---

122 dutiyabhāṇavāro niṭṭhito.

123 atha kho bhagavā bhaggesu yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. atha kho visākhā migāramātā ghaṭakañca katakañca sammajjaniñca ādāya yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinnā kho visākhā migāramātā bhagavantaṃ etadavoca—  "paṭiggaṇhātu me, bhante, bhagavā ghaṭakañca katakañca sammajjaniñca, yaṃ mama assa dīgharattaṃ hitāya sukhāyā"ti. paṭiggahesi bhagavā ghaṭakañca sammajjaniñca. na bhagavā katakaṃ paṭiggahesi. atha kho bhagavā visākhaṃ migāramātaraṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. atha kho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

124 atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "anujānāmi, bhikkhave, ghaṭakañca sammajjaniñca. na, bhikkhave, katakaṃ paribhuñjitabbaṃ. yo paribhuñjeyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, tisso pādaghaṃsaniyo—  sakkharaṃ, kathalaṃ, samuddapheṇakan"ti.

125 atha kho visākhā migāramātā vidhūpanañca tālavaṇṭañca ādāya yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinnā kho visākhā migāramātā bhagavantaṃ etadavoca—  "paṭiggaṇhātu me, bhante, bhagavā vidhūpanañca tālavaṇṭañca, yaṃ mama assa dīgharattaṃ hitāya sukhāyā"ti. paṭiggahesi bhagavā vidhūpanañca tālavaṇṭañca.

---

126 atha kho bhagavā visākhaṃ migāramātaraṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi … pe …   padakkhiṇaṃ katvā pakkāmi. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi— "anujānāmi, bhikkhave, vidhūpanañca tālavaṇṭañcā"ti.

127 tena kho pana samayena saṇghassa makasabījanī uppannā hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, makasabījanin"ti. cāmaribījanī uppannā hoti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, cāmaribījanī dhāretabbā. yo dhāreyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, tisso bījaniyo—  vākamayaṃ, usīramayaṃ, morapiñchamayan"ti.

128 tena kho pana samayena saṇghassa chattaṃ uppannaṃ hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, chattan"ti.

---

129 tena kho pana samayena chabbaggiyā bhikkhū chattappaggahitā āhiṇḍanti. tena kho pana samayena aññataro upāsako sambahulehi ājīvakasāvakehi saddhiṃ uyyānaṃ agamāsi. addasāsuṃ kho te ājīvakasāvakā chabbaggiye bhikkhū dūratova chattappaggahite āgacchante. disvāna taṃ upāsakaṃ etadavocuṃ—  "ete kho ayyā tumhākaṃ bhadantā chattappaggahitā āgacchanti, seyyathāpi gaṇakamahāmattā"ti. "nāyyā ete bhikkhū, paribbājakā"ti. "bhikkhū na bhikkhū"ti abbhutaṃ akaṃsu. atha kho so upāsako upagate sañjānitvā ujjhāyati khiyyati vipāceti—  "kathañhi nāma bhadantā chattappaggahitā āhiṇḍissantī"ti. assosuṃ kho bhikkhū tassa upāsakassa ujjhāyantassa khiyyantassa vipācentassa. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. "saccaṃ kira, bhikkhave … pe …   "saccaṃ, bhagavā"ti … pe …   vigarahitvā … pe …   dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "na, bhikkhave, chattaṃ dhāretabbaṃ. yo dhāreyya, āpatti dukkaṭassā"ti.

130 tena kho pana samayena aññataro bhikkhu gilāno hoti. tassa bhikkhuno vinā chattaṃ na phāsu hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, gilānassa chattaṃ dhāretun"ti.

131 tena kho pana samayena bhikkhū—  gilānasseva bhagavatā chattaṃ anuññātaṃ no agilānassāti—  ārāme ārāmūpacāre chattaṃ dhāretuṃ kukkuccāyanti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, agilānenapi ārāme ārāmūpacāre chattaṃ dhāretun"ti.

132 tena kho pana samayena aññataro bhikkhu sikkāya pattaṃ uṭṭitvā daṇḍe ālaggetvā vikāle aññatarena gāmadvārena atikkamati. manussā—  "esayyo coro gacchati, asissa vijjotalatī"ti anupatitvā gahetvā sañjānitvā muñciṃsu. atha kho so bhikkhu ārāmaṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. "kiṃ pana tvaṃ, āvuso, daṇḍasikkaṃ dhāresī"ti? "evamāvuso"ti. ye te bhikkhū appicchā … pe …   te ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma bhikkhu daṇḍasikkaṃ dhāressasī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe …   "saccaṃ, bhagavā"ti … pe …   vigarahitvā … pe …   dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "na, bhikkhave, daṇḍasikkā dhāretabbā. yo dhāreyya, āpatti dukkaṭassā"ti.

133 tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā daṇḍena āhiṇḍituṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, gilānassa bhikkhuno daṇḍasammutiṃ dātuṃ. evañca pana, bhikkhave, dātabbā. tena gilānena bhikkhunā saṇghaṃ upasankamitvā ekaṃsaṃ uttarāsangaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo—  ‘ahaṃ, bhante, gilāno; na sakkomi vinā daṇḍena āhiṇḍituṃ. sohaṃ, bhante, saṇghaṃ daṇḍasammutiṃ yācāmī’ti. dutiyampi yācitabbā. tatiyampi yācitabbā. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—

134 ‘suṇātu me, bhante, saṇgho. ayaṃ itthannāmo bhikkhu gilāno, na sakkoti vinā daṇḍena āhiṇḍituṃ. so saṇghaṃ daṇḍasammutiṃ yācati. yadi saṇghassa pattakallaṃ, saṇgho itthannāmassa bhikkhuno daṇḍasammutiṃ dadeyya. esā ñatti.

135 suṇātu me, bhante, saṇgho. ayaṃ itthannāmo bhikkhu gilāno, na sakkoti vinā daṇḍena āhiṇḍituṃ. so saṇghaṃ daṇḍasammutiṃ yācati. saṇgho itthannāmassa bhikkhuno daṇḍasammutiṃ deti. yassāyasmato khamati itthannāmassa bhikkhuno daṇḍasammutiyā dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

136 dinnā saṇghena itthannāmassa bhikkhuno daṇḍasammuti. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’"ti.

---

137 tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā sikkāya pattaṃ pariharituṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, gilānassa bhikkhuno sikkāsammutiṃ dātuṃ. evañca pana, bhikkhave, dātabbā. tena gilānena bhikkhunā saṇghaṃ upasankamitvā ekaṃsaṃ uttarāsangaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo—  ‘ahaṃ, bhante, gilāno; na sakkomi vinā sikkāya pattaṃ pariharituṃ. sohaṃ, bhante, saṇghaṃ sikkāsammutiṃ yācāmī’ti. dutiyampi yācitabbā. tatiyampi yācitabbā. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—

138 ‘suṇātu me, bhante, saṇgho. ayaṃ itthannāmo bhikkhu gilāno, na sakkoti vinā sikkāya pattaṃ pariharituṃ. so saṇghaṃ sikkāsammutiṃ yācati. yadi saṇghassa pattakallaṃ, saṇgho itthannāmassa bhikkhuno sikkāsammutiṃ dadeyya. esā ñatti.

139 suṇātu me, bhante, saṇgho. ayaṃ itthannāmo bhikkhu gilāno, na sakkoti vinā sikkāya pattaṃ pariharituṃ. so saṇghaṃ sikkāsammutiṃ yācati. saṇgho itthannāmassa bhikkhuno sikkāsammutiṃ deti. yassāyasmato khamati itthannāmassa bhikkhuno sikkāsammutiyā dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

140 dinnā saṇghena itthannāmassa bhikkhuno sikkāsammuti. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’"ti.

---

141 tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā daṇḍena āhiṇḍituṃ, na sakkoti vinā sikkāya pattaṃ pariharituṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, gilānassa bhikkhuno daṇḍasikkāsammutiṃ dātuṃ. evañca pana, bhikkhave, dātabbā. tena gilānena bhikkhunā saṇghaṃ upasankamitvā ekaṃsaṃ uttarāsangaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo—  ‘ahaṃ, bhante, gilāno; na sakkomi vinā daṇḍena āhiṇḍituṃ; na sakkomi vinā sikkāya pattaṃ pariharituṃ. sohaṃ, bhante, saṇghaṃ daṇḍasikkāsammutiṃ yācāmī’ti. dutiyampi yācitabbā. tatiyampi yācitabbā. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—

142 ‘suṇātu me, bhante, saṇgho. ayaṃ itthannāmo bhikkhu gilāno, na sakkoti vinā daṇḍena āhiṇḍituṃ, na sakkoti vinā sikkāya pattaṃ pariharituṃ. so saṇghaṃ daṇḍasikkāsammutiṃ yācati. yadi saṇghassa pattakallaṃ, saṇgho itthannāmassa bhikkhuno daṇḍasikkāsammutiṃ dadeyya. esā ñatti.

143 suṇātu me, bhante, saṇgho. ayaṃ itthannāmo bhikkhu gilāno na sakkoti vinā daṇḍena āhiṇḍituṃ, na sakkoti vinā sikkāya pattaṃ pariharituṃ. so saṇghaṃ daṇḍasikkāsammutiṃ yācati. saṇgho itthannāmassa bhikkhuno daṇḍasikkāsammutiṃ deti. yassāyasmato khamati itthannāmassa bhikkhuno daṇḍasikkāsammutiyā dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

144 dinnā saṇghena itthannāmassa bhikkhuno daṇḍasikkāsammuti. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’"ti.

---

145 tena kho pana samayena aññataro bhikkhu romanthako hoti. so romanthitvā romanthitvā ajjhoharati. bhikkhū ujjhāyanti khiyyanti vipācenti—  "vikālāyaṃ bhikkhu bhojanaṃ bhuñjatī"ti. bhagavato etamatthaṃ ārocesuṃ. "eso, bhikkhave, bhikkhu aciraṃgoyoniyā cuto. anujānāmi, bhikkhave, romanthakassa romanthanaṃ. na ca, bhikkhave, bahimukhadvāraṃ nīharitvā ajjhoharitabbaṃ. yo ajjhohareyya, yathādhammo kāretabbo"ti.

146 tena kho pana samayena aññatarassa pūgassa saṇghabhattaṃ hoti. bhattagge bahusitthāni pakiriyiṃsu. manussā ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma samaṇā sakyaputtiyā odane diyyamāne na sakkaccaṃ paṭiggahessanti, ekamekaṃ sitthaṃ kammasatena niṭṭhāyatī"ti. assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, yaṃ diyyamānaṃ patati, taṃ sāmaṃ gahetvā paribhuñjituṃ. pariccattaṃ taṃ, bhikkhave, dāyakehī"ti.

147 tena kho pana samayena aññataro bhikkhu dīghehi nakhehi piṇḍāya carati. aññatarā itthī passitvā taṃ bhikkhuṃ etadavoca—  "ehi, bhante, methunaṃ dhammaṃ paṭisevā"ti. "alaṃ, bhagini, netaṃ kappatī"ti. "sace kho tvaṃ, bhante, nappaṭisevissasi, idānāhaṃ attano nakhehi gattāni vilikhitvā kuppaṃ karissāmi— ayaṃ maṃ bhikkhu vippakarotī"ti. "pajānāhi tvaṃ, bhaginī"ti. atha kho sā itthī attano nakhehi gattāni vilikhitvā kuppaṃ akāsi—  "ayaṃ maṃ bhikkhu vippakarotī"ti. manussā upadhāvitvā taṃ bhikkhuṃ aggahesuṃ. addasāsuṃ kho te manussā tassā itthiyā nakhe chavimpi lohitampi. disvāna—  "imissāyeva itthiyā idaṃ kammaṃ, akārako bhikkhū"ti—  taṃ bhikkhuṃ muñciṃsu. atha kho so bhikkhu ārāmaṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. "kiṃ pana tvaṃ, āvuso, dīghe nakhe dhāresī"ti? "evamāvuso"ti. ye te bhikkhū appicchā … pe …   te ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma bhikkhu dīghe nakhe dhāressasī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, dīghā nakhā dhāretabbā. yo dhāreyya, āpatti dukkaṭassā"ti.

148 tena kho pana samayena bhikkhū nakhenapi nakhaṃ chindanti, mukhenapi nakhaṃ chindanti, kuṭṭepi ghaṃsanti. anguliyo dukkhā honti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, nakhacchedanan"ti. salohitaṃ nakhaṃ chindanti. anguliyo dukkhā honti … pe …   "anujānāmi, bhikkhave, maṃsappamāṇena nakhaṃ chinditun"ti.

149 tena kho pana samayena chabbaggiyā bhikkhū vīsatimaṭṭhaṃ kārāpenti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, vīsatimaṭṭhaṃ kārāpetabbaṃ. yo kārāpeyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, malamattaṃ apakaḍḍhitun"ti.

150 tena kho pana samayena bhikkhūnaṃ kesā dīghā honti. bhagavato etamatthaṃ ārocesuṃ. "ussahanti pana, bhikkhave, bhikkhū aññamaññaṃ kese oropetun"ti? "ussahanti, bhagavā"ti. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṇghaṃ sannipātāpetvā … pe …   bhikkhū āmantesi—  "anujānāmi, bhikkhave, khuraṃ khurasilaṃ khurasipāṭikaṃ namatakaṃ sabbaṃ khurabhaṇḍan"ti.

151 tena kho pana samayena chabbaggiyā bhikkhū massuṃ kappāpenti … pe …   massuṃ vaḍḍhāpenti …   golomikaṃ kārāpenti …   caturassakaṃ kārāpenti …   parimukhaṃ kārāpenti …   aḍḍhadukaṃ kārāpenti …   dāṭhikaṃ ṭhapenti …   sambādhe lomaṃ saṃharāpenti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, massu kappāpetabbaṃ … pe …   na massu vaḍḍhāpetabbaṃ …   na golomikaṃ kārāpetabbaṃ …   na caturassakaṃ kārāpetabbaṃ …   na parimukhaṃ kārāpetabbaṃ …   na aḍḍhadukaṃ kārāpetabbaṃ …   na dāṭhikā ṭhapetabbā …   na sambādhe lomaṃ saṃharāpetabbaṃ. yo saṃharāpeyya, āpatti dukkaṭassā"ti.

152 tena kho pana samayena aññatarassa bhikkhuno sambādhe vaṇo hoti. bhesajjaṃ na santiṭṭhati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ābādhappaccayā sambādhe lomaṃ saṃharāpetun"ti.

---

153 tena kho pana samayena chabbaggiyā bhikkhū kattarikāya kese chedāpenti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, kattarikāya kesā chedāpetabbā. yo chedāpeyya, āpatti dukkaṭassā"ti.

154 tena kho pana samayena aññatarassa bhikkhuno sīse vaṇo hoti, na sakkoti khurena kese oropetuṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ābādhappaccayā kattarikāya kese chedāpetun"ti.

155 tena kho pana samayena bhikkhū dīghāni nāsikālomāni dhārenti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi pisācillikā"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, dīghaṃ nāsikālomaṃ dhāretabbaṃ. yo dhāreyya, āpatti dukkaṭassā"ti.

156 tena kho pana samayena bhikkhū sakkharikāyapi madhusitthakenapi nāsikālomaṃ gāhāpenti. nāsikā dukkhā honti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, saṇḍāsan"ti.

157 tena kho pana samayena chabbaggiyā bhikkhū palitaṃ gāhāpenti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, palitaṃ gāhāpetabbaṃ. yo gāhāpeyya, āpatti dukkaṭassā"ti.

158 tena kho pana samayena aññatarassa bhikkhuno kaṇṇagūthakehi kaṇṇā thakitā honti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, kaṇṇamalaharaṇin"ti.

159 tena kho pana samayena chabbaggiyā bhikkhū uccāvacā kaṇṇamalaharaṇiyo dhārenti sovaṇṇamayaṃ rūpiyamayaṃ. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, uccāvacā kaṇṇamalaharaṇiyo dhāretabbā. yo dhāreyya, āpatti dukkaṭassāti. anujānāmi, bhikkhave, aṭṭhimayaṃ dantamayaṃ visāṇamayaṃ naḷamayaṃ veḷumayaṃ kaṭṭhamayaṃ jatumayaṃ phalamayaṃ lohamayaṃ sankhanābhimayan"ti.

160 tena kho pana samayena chabbaggiyā bhikkhū bahuṃ lohabhaṇḍaṃ kaṃsabhaṇḍaṃ sannicayaṃ karonti. manussā vihāracārikaṃ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma samaṇā sakyaputtiyā bahuṃ lohabhaṇḍaṃ kaṃsabhaṇḍaṃ sannicayaṃ karissanti, seyyathāpi kaṃsapattharikā"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bahuṃ lohabhaṇḍaṃ kaṃsabhaṇḍaṃ sannicayo kātabbo. yo kareyya, āpatti dukkaṭassā"ti.

161 tena kho pana samayena bhikkhū añjanimpi añjanisalākampi kaṇṇamalaharaṇimpi bandhanamattampi kukkuccāyanti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, añjaniṃ añjanisalākaṃ kaṇṇamalaharaṇiṃ bandhanamattan"ti.

162 tena kho pana samayena chabbaggiyā bhikkhū sanghāṭipallatthikāya nisīdanti. sanghāṭiyā pattā lujjanti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, sanghāṭipallatthikāya nisīditabbaṃ. yo nisīdeyya, āpatti dukkaṭassā"ti.

163 tena kho pana samayena aññataro bhikkhu gilāno hoti. tassa vinā āyogena na phāsu hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, āyogan"ti. atha kho bhikkhūnaṃ etadahosi—  "kathaṃ nu kho āyogo kātabbo"ti? bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, tantakaṃ vemaṃ kavaṭaṃ salākaṃ sabbaṃ tantabhaṇḍakan"ti.

164 tena kho pana samayena aññataro bhikkhu akāyabandhano gāmaṃ piṇḍāya pāvisi. tassa rathikāya antaravāsako pabhassittha. manussā ukkuṭṭhimakaṃsu. so bhikkhu manku ahosi. atha kho so bhikkhu ārāmaṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. bhikkhū bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, akāyabandhanena gāmo pavisitabbo. yo paviseyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, kāyabandhanan"ti.

165 tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni kāyabandhanāni dhārenti— kalābukaṃ, deḍḍubhakaṃ, murajaṃ, maddavīṇaṃ. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, uccāvacāni kāyabandhanāni dhāretabbāni—  kalābukaṃ, deḍḍubhakaṃ, murajaṃ, maddavīṇaṃ. yo dhāreyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, dve kāyabandhanāni—  paṭṭikaṃ, sūkarantakan"ti. kāyabandhanassa dasā jīranti … pe …   "anujānāmi, bhikkhave, murajaṃ maddavīṇan"ti. kāyabandhanassa anto jīrati … pe …   "anujānāmi, bhikkhave, sobhaṇaṃ guṇakan"ti. kāyabandhanassa pavananto jīrati … pe …   "anujānāmi, bhikkhave, vidhan"ti.

166 tena kho pana samayena chabbaggiyā bhikkhū uccāvace vidhe dhārenti sovaṇṇamayaṃ rūpiyamayaṃ. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, uccāvacā vidhā dhāretabbā. yo dhāreyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, aṭṭhimayaṃ … pe …   sankhanābhimayaṃ suttamayan"ti.

---

167 tena kho pana samayena āyasmā ānando lahukā sanghāṭiyo pārupitvā gāmaṃ piṇḍāya pāvisi. vātamaṇḍalikāya sanghāṭiyo ukkhipiyiṃsu. atha kho āyasmā ānando ārāmaṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. bhikkhū bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, gaṇṭhikaṃ pāsakan"ti.

168 tena kho pana samayena chabbaggiyā bhikkhū uccāvacā gaṇṭhikāyo dhārenti sovaṇṇamayaṃ rūpiyamayaṃ. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, uccāvacā gaṇṭhikā dhāretabbā. yo dhāreyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, aṭṭhimayaṃ dantamayaṃ visāṇamayaṃ naḷamayaṃ veḷumayaṃ kaṭṭhamayaṃ jatumayaṃ phalamayaṃ lohamayaṃ sankhanābhimayaṃ suttamayan"ti.

169 tena kho pana samayena bhikkhū gaṇṭhikampi pāsakampi cīvare appenti. cīvaraṃ jīrati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, gaṇṭhikaphalakaṃ pāsakaphalakan"ti. gaṇṭhikaphalakampi pāsakaphalakampi ante appenti. koṭṭo vivariyati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, gaṇṭhikaphalakaṃ ante appetuṃ; pāsakaphalakaṃ sattangulaṃ vā aṭṭhangulaṃ vā ogāhetvā appetun"ti.

170 tena kho pana samayena chabbaggiyā bhikkhū gihinivatthaṃ nivāsenti— hatthisoṇḍakaṃ, macchavāḷakaṃ, catukaṇṇakaṃ, tālavaṇṭakaṃ, satavalikaṃ. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, gihinivatthaṃ nivāsetabbaṃ— hatthisoṇḍakaṃ, macchavāḷakaṃ, catukaṇṇakaṃ, tālavaṇṭakaṃ, satavalikaṃ. yo nivāseyya, āpatti dukkaṭassā"ti.

171 tena kho pana samayena chabbaggiyā bhikkhū gihipārutaṃ pārupanti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, gihipārutaṃ pārupitabbaṃ. yo pārupeyya, āpatti dukkaṭassā"ti.

172 tena kho pana samayena chabbaggiyā bhikkhū saṃvelliyaṃ nivāsenti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi rañño muṇḍavaṭṭī"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, saṃvelliyaṃ nivāsetabbaṃ. yo nivāseyya, āpatti dukkaṭassā"ti.

173 tena kho pana samayena chabbaggiyā bhikkhū ubhatokājaṃ haranti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi rañño muṇḍavaṭṭī"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, ubhatokājaṃ haritabbaṃ. yo hareyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, ekatokājaṃ antarākājaṃ sīsabhāraṃ khandhabhāraṃ kaṭibhāraṃ olambakan"ti.

174 tena kho pana samayena bhikkhū dantakaṭṭhaṃ na khādanti. mukhaṃ duggandhaṃ hoti. bhagavato etamatthaṃ ārocesuṃ.

---

175 "pañcime, bhikkhave, ādīnavā dantakaṭṭhassa akhādane. acakkhussaṃ, mukhaṃ duggandhaṃ hoti, rasaharaṇiyo na visujjhanti, pittaṃ semhaṃ bhattaṃ pariyonandhati, bhattamassa nacchādeti—  ime kho, bhikkhave, pañca ādīnavā dantakaṭṭhassa akhādane.

176 pañcime, bhikkhave, ānisaṃsā dantakaṭṭhassa khādane. cakkhussaṃ, mukhaṃ na duggandhaṃ hoti, rasaharaṇiyo visujjhanti, pittaṃ semhaṃ bhattaṃ na pariyonandhati, bhattamassa chādeti—  ime kho, bhikkhave, pañca ānisaṃsā dantakaṭṭhassa khādane. anujānāmi, bhikkhave, dantakaṭṭhan"ti.

177 tena kho pana samayena chabbaggiyā bhikkhū dīghāni dantakaṭṭhāni khādanti, teheva sāmaṇeraṃ ākoṭenti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, dīghaṃ dantakaṭṭhaṃ khāditabbaṃ. yo khādeyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, aṭṭhangulaparamaṃ dantakaṭṭhaṃ, na ca tena sāmaṇero ākoṭetabbo. yo ākoṭeyya, āpatti dukkaṭassā"ti.

178 tena kho pana samayena aññatarassa bhikkhuno atimaṭāhakaṃ dantakaṭṭhaṃ khādantassa kaṇṭhe vilaggaṃ hoti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, atimaṭāhakaṃ dantakaṭṭhaṃ khāditabbaṃ. yo khādeyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, caturangulapacchimaṃ dantakaṭṭhan"ti.

179 tena kho pana samayena chabbaggiyā bhikkhū dāyaṃ ālimpenti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi davaḍāhakā"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, dāyo ālimpitabbo. yo ālimpeyya, āpatti dukkaṭassā"ti.

180 tena kho pana samayena vihārā tiṇagahanā honti, davaḍāhe ḍayhamāne vihārā ḍayhanti. bhikkhū kukkuccāyanti paṭaggiṃ dātuṃ, parittaṃ kātuṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, davaḍāhe ḍayhamāne paṭaggiṃ dātuṃ, parittaṃ kātun"ti.

181 tena kho pana samayena chabbaggiyā bhikkhū rukkhaṃ abhiruhanti, rukkhā rukkhaṃ sankamanti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi makkaṭā"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, rukkho abhiruhitabbo. yo abhiruheyya, āpatti dukkaṭassā"ti.

182 tena kho pana samayena aññatarassa bhikkhuno kosalesu janapade sāvatthiṃ gacchantassa antarāmagge hatthī pariyuṭṭhāti. atha kho so bhikkhu rukkhamūlaṃ upadhāvitvā kukkuccāyanto rukkhaṃ na abhiruhi. so hatthī aññena agamāsi. atha kho so bhikkhu sāvatthiṃ gantvā bhikkhūnaṃ etamatthaṃ ārocesi. bhikkhū bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, sati karaṇīye porisaṃ rukkhaṃ abhiruhituṃ āpadāsu yāvadatthan"ti.

183 tena kho pana samayena yameḷakekuṭā nāma bhikkhū dve bhātikā honti brāhmaṇajātikā kalyāṇavācā kalyāṇavākkaraṇā. te yena bhagavā tenupasankamiṃsu, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ—  "etarahi, bhante, bhikkhū nānānāmā nānāgottā nānājaccā nānākulā pabbajitā. te sakāya niruttiyā buddhavacanaṃ dūsenti. handa mayaṃ, bhante, buddhavacanaṃ chandaso āropemā"ti. vigarahi buddho bhagavā … pe …   kathañhi nāma tumhe, moghapurisā, evaṃ vakkhatha—  "handa mayaṃ, bhante, buddhavacanaṃ chandaso āropemā"ti. netaṃ, moghapurisā, appasannānaṃ vā pasādāya … pe …   vigarahitvā … pe …   dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "na, bhikkhave, buddhavacanaṃ chandaso āropetabbaṃ. yo āropeyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, sakāya niruttiyā buddhavacanaṃ pariyāpuṇitun"ti.

184 tena kho pana samayena chabbaggiyā bhikkhū lokāyataṃ pariyāpuṇanti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. "api nu kho, bhikkhave, lokāyate sāradassāvī imasmiṃ dhammavinaye vuddhiṃ viruḷhiṃ vepullaṃ āpajjeyyā"ti? "no hetaṃ, bhante". "imasmiṃ vā pana dhammavinaye sāradassāvī lokāyataṃ pariyāpuṇeyyā"ti? "no hetaṃ, bhante". "na, bhikkhave, lokāyataṃ pariyāpuṇitabbaṃ. yo pariyāpuṇeyya, āpatti dukkaṭassā"ti.

---

185 tena kho pana samayena chabbaggiyā bhikkhū lokāyataṃ vācenti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, lokāyataṃ vācetabbaṃ. yo vāceyya, āpatti dukkaṭassā"ti.

186 tena kho pana samayena chabbaggiyā bhikkhū tiracchānavijjaṃ pariyāpuṇanti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, tiracchānavijjā pariyāpuṇitabbā. yo pariyāpuṇeyya, āpatti dukkaṭassā"ti.

---

187 tena kho pana samayena chabbaggiyā bhikkhū tiracchānavijjaṃ vācenti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihī kāmabhogino"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, tiracchānavijjā vācetabbā. yo vāceyya, āpatti dukkaṭassā"ti.

---

188 tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ desento khipi. bhikkhū—  "jīvatu, bhante, bhagavā; jīvatu sugato"ti—  uccāsaddaṃ mahāsaddaṃ akaṃsu. tena saddena dhammakathā antarā ahosi. atha kho bhagavā bhikkhū āmantesi—  "api nu kho, bhikkhave, khipite ‘jīvā’ti vutto tappaccayā jīveyya vā mareyya vā"ti? "no hetaṃ, bhante". "na, bhikkhave, khipite ‘jīvā’ti vattabbo. yo vadeyya, āpatti dukkaṭassā"ti.

189 tena kho pana samayena manussā bhikkhūnaṃ khipite "jīvatha, bhante"ti vadanti. bhikkhū kukkuccāyantā nālapanti. manussā ujjhāyanti khiyyanti vipācenti— "kathañhi nāma samaṇā sakyaputtiyā ‘jīvatha, bhante’ti vuccamānā nālapissantī"ti. bhagavato etamatthaṃ ārocesuṃ. "gihī, bhikkhave, mangalikā. anujānāmi, bhikkhave, gihīnaṃ ‘jīvatha, bhante’ti vuccamānena ‘ciraṃ jīvā’ti vattun"ti.

190 tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ desento nisinno hoti. aññatarena bhikkhunā lasuṇaṃ khāyitaṃ hoti. so—  mā bhikkhū byābādhiṃsūti—  ekamantaṃ nisīdi. addasā kho bhagavā taṃ bhikkhuṃ ekamantaṃ nisinnaṃ. disvāna bhikkhū āmantesi—  "kiṃ nu kho so, bhikkhave, bhikkhu ekamantaṃ nisinno"ti? "etena, bhante, bhikkhunā lasuṇaṃ khāyitaṃ. so—  mā bhikkhū byābādhiṃsūti—  ekamantaṃ nisinno"ti. "api nu kho, bhikkhave, taṃ khāditabbaṃ, yaṃ khāditvā evarūpāya dhammakathāya paribāhiyo assā"ti? "no hetaṃ, bhante". "na, bhikkhave, lasuṇaṃ khāditabbaṃ. yo khādeyya, āpatti dukkaṭassā"ti.

---

191 tena kho pana samayena āyasmato sāriputtassa udaravātābādho hoti. atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasankami, upasankamitvā āyasmantaṃ sāriputtaṃ etadavoca—  "pubbe te, āvuso sāriputta, udaravātābādho kena phāsu hotī"ti? "lasuṇena me, āvuso"ti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ābādhappaccayā lasuṇaṃ khāditun"ti.

192 tena kho pana samayena bhikkhū ārāme tahaṃ tahaṃ passāvaṃ karonti. ārāmo dussati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ekamantaṃ passāvaṃ kātun"ti. ārāmo duggandho hoti … pe …   "anujānāmi, bhikkhave, passāvakumbhin"ti. dukkhaṃ nisinnā passāvaṃ karonti … pe …   "anujānāmi, bhikkhave, passāvapādukan"ti. passāvapādukā pākaṭā honti. bhikkhū hiriyanti passāvaṃ kātuṃ … pe …   "anujānāmi, bhikkhave, parikkhipituṃ tayo pākāre—  iṭṭhakāpākāraṃ, silāpākāraṃ, dārupākāran"ti. passāvakumbhī apārutā duggandhā hoti … pe … "anujānāmi, bhikkhave, apidhānan"ti.

193 tena kho pana samayena bhikkhū ārāme tahaṃ tahaṃ vaccaṃ karonti. ārāmo dussati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ekamantaṃ vaccaṃ kātun"ti. ārāmo duggandho hoti … pe …   "anujānāmi, bhikkhave, vaccakūpan"ti. vaccakūpassa kūlaṃ lujjati … pe …   "anujānāmi, bhikkhave, cinituṃ tayo caye— iṭṭhakācayaṃ, silācayaṃ, dārucayan"ti. vaccakūpo nīcavatthuko hoti, udakena otthariyyati … pe …   "anujānāmi, bhikkhave, uccavatthukaṃ kātun"ti. cayo paripatati … pe …   "anujānāmi, bhikkhave, cinituṃ tayo caye—  iṭṭhakācayaṃ, silācayaṃ, dārucayan"ti. ārohantā vihaññanti … pe …   "anujānāmi, bhikkhave, tayo sopāne—  iṭṭhakāsopānaṃ, silāsopānaṃ, dārusopānan"ti. ārohantā paripatanti … pe … "anujānāmi, bhikkhave, ālambanabāhan"ti. ante nisinnā vaccaṃ karontā paripatanti … pe …   "anujānāmi, bhikkhave, santharitvā majjhe chiddaṃ katvā vaccaṃ kātun"ti. dukkhaṃ nisinnā vaccaṃ karonti … pe …   "anujānāmi, bhikkhave, vaccapādukan"ti. bahiddhā passāvaṃ karonti … pe …   "anujānāmi, bhikkhave, passāvadoṇikan"ti. avalekhanakaṭṭhaṃ na hoti … pe …   "anujānāmi, bhikkhave, avalekhanakaṭṭhan"ti. avalekhanapiṭharo na hoti … pe …   "anujānāmi, bhikkhave, avalekhanapiṭharan"ti. vaccakūpo apāruto duggandho hoti … pe …   "anujānāmi, bhikkhave, apidhānan"ti. ajjhokāse vaccaṃ karontā sītenapi uṇhenapi kilamanti … pe …   "anujānāmi, bhikkhave, vaccakuṭin"ti. vaccakuṭiyā kavāṭaṃ na hoti … pe …   "anujānāmi, bhikkhave, kavāṭaṃ piṭṭhasanghāṭaṃ udukkhalikaṃ uttarapāsakaṃ aggaḷavaṭṭiṃ kapisīsakaṃ sūcikaṃ ghaṭikaṃ tāḷacchiddaṃ āviñchanacchiddaṃ āviñchanarajjun"ti. vaccakuṭiyā tiṇacuṇṇaṃ paripatati … pe … "anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṃ kātuṃ—  setavaṇṇaṃ kāḷavaṇṇaṃ gerukaparikammaṃ mālākammaṃ latākammaṃ makaradantakaṃ pañcapaṭikaṃ cīvaravaṃsaṃ cīvararajjun"ti.

194 tena kho pana samayena aññataro bhikkhu jarādubbalo vaccaṃ katvā vuṭṭhahanto paripatati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, olambakan"ti. vaccakuṭi aparikkhittā hoti … pe …   "anujānāmi, bhikkhave, parikkhipituṃ tayo pākāre—  iṭṭhakāpākāraṃ, silāpākāraṃ, dārupākāran"ti. koṭṭhako na hoti … pe … "anujānāmi, bhikkhave, koṭṭhakan"ti. koṭṭhakassa kavāṭaṃ na hoti … pe … "anujānāmi, bhikkhave, kavāṭaṃ piṭṭhasanghāṭaṃ udukkhalikaṃ uttarapāsakaṃ aggaḷavaṭṭiṃ kapisīsakaṃ sūcikaṃ ghaṭikaṃ tāḷacchiddaṃ āviñchanacchiddaṃ āviñchanarajjun"ti. koṭṭhake tiṇacuṇṇaṃ paripatati … pe …   "anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṃ kātuṃ—  setavaṇṇaṃ kāḷavaṇṇaṃ gerukaparikammaṃ mālākammaṃ latākammaṃ makaradantakaṃ pañcapaṭikan"ti. pariveṇaṃ cikkhallaṃ hoti … pe …   "anujānāmi, bhikkhave, marumbaṃ pakiritun"ti. na pariyāpuṇanti … pe … "anujānāmi, bhikkhave, padarasilaṃ nikkhipitun"ti. udakaṃ santiṭṭhati … pe … "anujānāmi, bhikkhave, udakaniddhamanan"ti. ācamanakumbhī na hoti … pe … "anujānāmi, bhikkhave, ācamanakumbhin"ti. ācamanasarāvako na hoti … pe … "anujānāmi, bhikkhave, ācamanasarāvakan"ti. dukkhaṃ nisinnā ācamenti … pe … "anujānāmi, bhikkhave, ācamanapādukan"ti. ācamanapādukā pākaṭā honti, bhikkhū hiriyanti ācametuṃ … pe …   "anujānāmi, bhikkhave, parikkhipituṃ tayo pākāre— iṭṭhakāpākāraṃ, silāpākāraṃ, dārupākāran"ti. ācamanakumbhī apārutā hoti, tiṇacuṇṇehipi paṃsukehipi okiriyyati … pe …   "anujānāmi, bhikkhave, apidhānan"ti.

---

195 tena kho pana samayena chabbaggiyā bhikkhū evarūpaṃ anācāraṃ ācaranti— mālāvacchaṃ ropentipi ropāpentipi, siñcantipi siñcāpentipi, ocinantipi ocināpentipi, ganthentipi ganthāpentipi, ekatovaṇṭikamālaṃ karontipi kārāpentipi, ubhatovaṇṭikamālaṃ karontipi kārāpentipi, mañjarikaṃ karontipi kārāpentipi, vidhūtikaṃ karontipi kārāpentipi, vaṭaṃsakaṃ karontipi kārāpentipi, āveḷaṃ karontipi kārāpentipi, uracchadaṃ karontipi kārāpentipi. te kulitthīnaṃ kuladhītānaṃ kulakumārīnaṃ kulasuṇhānaṃ kuladāsīnaṃ ekatovaṇṭikamālaṃ harantipi harāpentipi, ubhatovaṇṭikamālaṃ harantipi harāpentipi, mañjarikaṃ harantipi harāpentipi, vidhūtikaṃ harantipi harāpentipi, vaṭaṃsakaṃ harantipi harāpentipi, āveḷaṃ harantipi harāpentipi, uracchadaṃ harantipi harāpentipi. te kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi saddhiṃ ekabhājanepi bhuñjanti, ekathālakepi pivanti, ekāsanepi nisīdanti, ekamañcepi tuvaṭṭenti, ekattharaṇāpi tuvaṭṭenti, ekapāvuraṇāpi tuvaṭṭenti, ekattharaṇapāvuraṇāpi tuvaṭṭenti, vikālepi bhuñjanti, majjampi pivanti, mālāgandhavilepanampi dhārenti, naccantipi, gāyantipi, vādentipi, lāsentipi; naccantiyāpi naccanti, naccantiyāpi gāyanti, naccantiyāpi vādenti, naccantiyāpi lāsenti … pe …   lāsentiyāpi naccanti, lāsentiyāpi gāyanti, lāsentiyāpi vādenti, lāsentiyāpi lāsenti; aṭṭhapadepi kīḷanti, dasapadepi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, pangacīrenapi kīḷanti, vankakenapi kīḷanti, mokkhacikāyapi kīḷanti, cingulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti; hatthismimpi sikkhanti, assasmimpi sikkhanti, rathasmimpi sikkhanti, dhanusmimpi sikkhanti; tharusmimpi sikkhanti; hatthissapi purato dhāvanti, assassapi purato dhāvanti, rathassapi purato dhāvantipi ādhāvantipi; usseḷentipi, apphoṭentipi, nibbujjhantipi, muṭṭhīhipi yujjhanti; rangamajjhepi sanghāṭiṃ pattharitvā naccakiṃ evaṃ vadanti—  "idha, bhagini, naccassū"ti; nalāṭikampi denti; vividhampi anācāraṃ ācaranti. bhagavato etamatthaṃ ārocesuṃ … pe …   "na, bhikkhave, vividhaṃ anācāraṃ ācaritabbaṃ. yo ācareyya, yathādhammo kāretabbo"ti.

---

196 tena kho pana samayena āyasmante uruvelakassape pabbajite saṇghassa bahuṃ lohabhaṇḍaṃ dārubhaṇḍaṃ mattikābhaṇḍaṃ uppannaṃ hoti. atha kho bhikkhūnaṃ etadahosi—  "kiṃ nu kho bhagavatā lohabhaṇḍaṃ anuññātaṃ, kiṃ ananuññātaṃ; kiṃ dārubhaṇḍaṃ anuññātaṃ, kiṃ ananuññātaṃ; kiṃ mattikābhaṇḍaṃ anuññātaṃ, kiṃ ananuññātan"ti? bhagavato etamatthaṃ ārocesuṃ. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "anujānāmi, bhikkhave, ṭhapetvā paharaṇiṃ sabbaṃ lohabhaṇḍaṃ, ṭhapetvā āsandiṃ pallankaṃ dārupattaṃ dārupādukaṃ sabbaṃ dārubhaṇḍaṃ, ṭhapetvā katakañca kumbhakārikañca sabbaṃ mattikābhaṇḍan"ti.

197 khuddakavatthukkhandhako pañcamo.

---

198 tassuddānaṃ

199 rukkhe thambhe ca kuṭṭe ca,
aṭṭāne gandhasuttiyā;
vigayha mallako kacchu,
jarā ca puthupāṇikā.

200 vallikāpi ca pāmango,
kaṇṭhasuttaṃ na dhāraye;
kaṭi ovaṭṭi kāyuraṃ,
hatthābharaṇamuddikā.

201 dīghe kocche phaṇe hatthe,
sitthā udakatelake;
ādāsudapattavaṇā,
ālepommaddacuṇṇanā.

202 lañchenti angarāgañca,
mukharāgaṃ tadūbhayaṃ;
cakkhurogaṃ giraggañca,
āyataṃ sarabāhiraṃ.

203 ambapesisakalehi,
ahicchindi ca candanaṃ;
uccāvacā pattamūlā,
suvaṇṇo bahalā valī.

204 citrā dussati duggandho,
uṇhe bhijjiṃsu miḍḍhiyā;
paribhaṇḍaṃ tiṇaṃ coḷaṃ,
mālaṃ kuṇḍolikāya ca.

---

205 thavikā aṃsabaddhañca,
tathā bandhanasuttakā;
khile mañce ca pīṭhe ca,
anke chatte paṇāmanā.

206 tumbaghaṭichavasīsaṃ,
calakāni paṭiggaho;
vipphālidaṇḍasovaṇṇaṃ,
patte pesi ca nāḷikā.

207 kiṇṇasattu saritañca,
madhusitthaṃ sipāṭikaṃ;
vikaṇṇaṃ bandhivisamaṃ,
chamājirapahoti ca.

208 kaḷimbhaṃ moghasuttañca,
adhotallaṃ upāhanā;
angule paṭiggahañca,
vitthakaṃ thavikabaddhakā.

209 ajjhokāse nīcavatthu,
cayo cāpi vihaññare;
paripati tiṇacuṇṇaṃ,
ullittaavalittakaṃ.

---

210 setaṃ kāḷakavaṇṇañca,
parikammañca gerukaṃ;
mālākammaṃ latākammaṃ,
makaradantakapāṭikaṃ.

211 cīvaravaṃsaṃ rajjuñca,
anuññāsi vināyako;
ujjhitvā pakkamanti ca,
kathinaṃ paribhijjati.

212 viniveṭhiyati kuṭṭepi,
pattenādāya gacchare;
thavikā bandhasuttañca,
bandhitvā ca upāhanā.

213 upāhanatthavikañca,
aṃsabaddhañca suttakaṃ;
udakākappiyaṃ magge,
parissāvanacoḷakaṃ.

214 dhammakaraṇaṃ dve bhikkhū,
vesāliṃ agamā muni;
daṇḍaṃ ottharakaṃ tattha,
anuññāsi parissāvanaṃ.

215 makasehi paṇītena,
bahvābādhā ca jīvako;
cankamanajantāgharaṃ,
visame nīcavatthuko.

---

216 tayo caye vihaññanti,
sopānālambavedikaṃ;
ajjhokāse tiṇacuṇṇaṃ,
ullittaavalittakaṃ.

217 setakaṃ kāḷavaṇṇañca,
parikammañca gerukaṃ;
mālākammaṃ latākammaṃ,
makaradantakapāṭikaṃ.

218 vaṃsaṃ cīvararajjuñca,
uccañca vatthukaṃ kare;
cayo sopānabāhañca,
kavāṭaṃ piṭṭhasanghāṭaṃ.

219 udukkhaluttarapāsakaṃ,
vaṭṭiñca kapisīsakaṃ;
sūcighaṭitāḷacchiddaṃ,
āviñchanañca rajjukaṃ.

---

220 maṇḍalaṃ dhūmanettañca,
majjhe ca mukhamattikā;
doṇi duggandhā dahati,
udakaṭṭhānaṃ sarāvakaṃ.

221 na sedeti ca cikkhallaṃ,
dhovi niddhamanaṃ kare;
pīṭhañca koṭṭhake kammaṃ,
marumbā silā niddhamanaṃ.

222 naggā chamāya vassante,
paṭicchādī tayo tahiṃ;
udapānaṃ lujjati nīcaṃ,
valliyā kāyabandhane.

223 tulaṃ kaṭakaṭaṃ cakkaṃ,
bahū bhijjanti bhājanā;
lohadārucammakhaṇḍaṃ,
sālātiṇāpidhāni ca.

224 doṇicandani pākāraṃ,
cikkhallaṃ niddhamanena ca;
sītigataṃ pokkharaṇiṃ,
purāṇañca nillekhaṇaṃ.

225 cātumāsaṃ sayanti ca,
namatakañca nadhiṭṭhahe;
āsittakaṃ maḷorikaṃ,
bhuñjantekaṃ tuvaṭṭeyyuṃ.

---

226 vaḍḍho bodhi na akkami,
ghaṭaṃ katakasammajjani;
sakkharaṃ kathalañceva,
pheṇakaṃ pādaghaṃsanī.

227 vidhūpanaṃ tālavaṇṭaṃ,
makasañcāpi cāmarī;
chattaṃ vinā ca ārāme,
tayo sikkāya sammuti.

228 romasitthā nakhā dīghā,
chindantangulikā dukkhā;
salohitaṃ pamāṇañca,
vīsati dīghakesatā.

229 khuraṃ silaṃ sipāṭikaṃ,
namatakaṃ khurabhaṇḍakaṃ;
massuṃ kappenti vaḍḍhenti,
golomicaturassakaṃ.

---

230 parimukhaṃ aḍḍhadukañca,
dāṭhisambādhasaṃhare;
ābādhā kattarivaṇo,
dīghaṃ sakkharikāya ca.

231 palitaṃ thakitaṃ uccā,
lohabhaṇḍañjanī saha;
pallatthikañca āyogo,
vaṭaṃ salākabandhanaṃ.

232 kalābukaṃ deḍḍubhakaṃ,
murajaṃ maddavīṇakaṃ;
paṭṭikā sūkarantañca,
dasā murajaveṇikā;
anto sobhaṃ guṇakañca,
pavanantopi jīrati.

233 gaṇṭhikā uccāvacañca,
phalakantepi ogāhe;
gihivatthaṃ hatthisoṇḍaṃ,
macchakaṃ catukaṇṇakaṃ.

234 tālavaṇṭaṃ satavali,
gihipārutapārupaṃ;
saṃvelli ubhatokājaṃ,
dantakaṭṭhaṃ ākoṭane.

235 kaṇṭhe vilaggaṃ dāyañca,
paṭaggi rukkhahatthinā;
yameḷe lokāyatakaṃ,
pariyāpuṇiṃsu vācayuṃ.

---

236 tiracchānakathā vijjā,
khipi mangalaṃ khādi ca;
vātābādho dussati ca,
duggandho dukkhapādukā.

237 hiriyanti pāruduggandho,
tahaṃ tahaṃ karonti ca;
duggandho kūpaṃ lujjanti,
uccavatthu cayena ca.

238 sopānālambanabāhā,
ante dukkhañca pādukā;
bahiddhā doṇi kaṭṭhañca,
piṭharo ca apāruto.

239 vaccakuṭiṃ kavāṭañca,
piṭṭhasanghāṭameva ca;
udukkhaluttarapāso,
vaṭṭiñca kapisīsakaṃ.

---

240 sūcighaṭitāḷacchiddaṃ,
āviñchanacchiddameva ca;
rajju ullittāvalittaṃ,
setavaṇṇañca kāḷakaṃ.

241 mālākammaṃ latākammaṃ,
makaraṃ pañcapaṭikaṃ;
cīvaravaṃsaṃ rajjuñca,
jarādubbalapākāraṃ.

242 koṭṭhake cāpi tatheva,
marumbaṃ padarasilā;
santiṭṭhati niddhamanaṃ,
kumbhiñcāpi sarāvakaṃ.

243 dukkhaṃ hiri apidhānaṃ,
anācārañca ācaruṃ;
lohabhaṇḍaṃ anuññāsi,
ṭhapayitvā paharaṇiṃ.

244 ṭhapayitvāsandipallankaṃ,
dārupattañca pādukaṃ;
sabbaṃ dārumayaṃ bhaṇḍaṃ,
anuññāsi mahāmuni.

245 katakaṃ kumbhakārañca,
ṭhapayitvā tathāgato;
sabbampi mattikābhaṇḍaṃ,
anuññāsi anukampako.

---

246 yassa vatthussa niddeso,
purimena yadi samaṃ;
tampi saṃkhittaṃ uddāne,
nayato taṃ vijāniyā.

247 evaṃ dasasatā vatthū,
vinaye khuddakavatthuke;
saddhammaṭṭhitiko ceva,
pesalānañcanuggaho.

248 susikkhito vinayadharo,
hitacitto supesalo;
padīpakaraṇo dhīro,
pūjāraho bahussutoti.

249 khuddakavatthukkhandhako niṭṭhito.